We live in a world of contracts. They regulate our lives and financial transactions. There are employment contracts and marriage contracts. Contracts for the supply of telephone and internet services. Contracts when you buy a car or a property or build a house. Anti-bullying contracts at schools.
This article looks at some of God’s contracts in the Bible. We will see that because God keeps His contracts, we can rely on them.
Adam and Eve lived in utopia. But after they disobeyed God, they were banished from the Garden of Eden. Sinful behaviour increased until it had to be punished when God destroyed the world in a global flood and started again with Noah’s family. Noah lived about 2,500 years BC. We see two aspects of God’s character in His response to humanity’s sin. First there is judgement and punishment. Second there is grace and mercy. God’s covenants in the Old Testament are contracts with great promises.
The first five books of the Bible were written by Moses at about 1,500 years BC. The most important types of contracts, agreements and treaties at this time involved kings. There were two types:
- Royal land grants – A king’s free gift of land or some other benefit to a loyal servant. The grant was normally perpetual and unconditional, but the servant’s descendants benefited from it only if they continued to be loyal.
- Suzerain–vassal treaties – A treaty between a great king and the lesser kings that he ruled. Here the one with the political control is called the suzerain (a French word) and the other is called the vassal (a Latin word). The suzerain protected the vassal as long as the vassal was loyal to him. It was a conditional treaty.
We will now look at a series of covenants/contracts that God made with humanity. A contract is a legally binding agreement between two parties.
After the flood, God told Noah’s family, “Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth” (Gen. 9:11NIV). He called it “a covenant for all generations to come” and an “everlasting covenant” (Gen. 9:12, 16). It was between God and every living creature on earth and was symbolised by the rainbow. It was unconditional, like a royal land grant.
When in Babylon, Ezekiel had the vision of God’s glory, and the radiance was like a rainbow (Ezek. 1:28). When on Patmos, John had the vision of the throne in heaven, which was encircled by a green rainbow (Rev. 4:3). The rainbow symbolises that God keeps His covenants/contracts.
How did people respond to God’s promise never to destroy the world again with a global flood? At this time they were also told to “fill the earth” (Gen. 9:1, 7). But they were disobedient and built the city of Babel instead and resisted being scattered across the earth (Gen. 11:1-4). That’s behaving like a teenager who is given everything by their parents, but rebels and goes their own way.
What about us? The Bible says that Jesus is “sustaining all things by His powerful word” and “in Him all things hold together” (Col. 1:17; Heb. 1:11). Do we live as though God sustains the universe, or do we ignore Him and go our own way?
So the first covenant/contract was a promise of God’s protection and now we will move to the second.
Promised nation and land
When the people proudly built a tower as a monument to celebrate their achievements, God judged their sin by causing the people to start using different languages (Gen. 11:7-9). Because they couldn’t understand each other, they scattered across the earth into different nations that spoke different languages.
Then God responded with grace and mercy and promised to give Abraham’s descendants the land of Canaan from the Wadi of Egypt to the Euphrates River (Gen. 15:18-21). This was unconditional like a royal land grant. By the way, this promise has not yet been fulfilled. Although Solomon ruled over it as over vassal states, his people didn’t occupy all of it themselves (1 Ki. 4:21, 24).
How did they respond? Sarah, unable to have any children, persuaded Abraham to father a child by her servant, Hagar (Gen. 16:2). The child was Ishmael, the ancestor of the Arabic people. Sarah and Abraham lacked faith and took matters into their own hands.
So God repeated the promise to give Abraham’s descendants the land of Canaan and promised to be their God (Gen. 17:1-22). He promised a son who was to be named Isaac who would have many descendants and Ishmael would also have many descendants. It was an everlasting covenant/contract (Gen. 17:7-8). They were to undergo male circumcision because it was the sign of this covenant/contract (Gen. 17:11).
How did they respond? Abraham promptly circumcised the males in his household. When they were told that Sarah would have a son, Abraham worshiped and laughed in amazement, while Sarah laughed in disbelief as she was past the childbearing age (Gen. 17:17-18; 18:9-15). In this case Sarah doubted God’s promise and needed to hear, “Is anything too hard for the Lord?” (Gen. 18:14).
Politicians make promises before elections. But people often doubt them because afterwards they can get downgraded into core and non-core promises or scrapped because it is alleged that the circumstances have changed.
What about us? In the New Testament, God promises eternal life, the Holy Spirit, and Christ’s second coming. Do we treat God like we treat politicians? Do we live as though these are doubtful non-core promises? Are we like Abraham who trusted God or like Sarah who didn’t?
So the second covenant/contract was a promise of a nation and land and now we will move to the third.
The promises given to Abraham were repeated to Isaac and Jacob; and Jacob’s family followed Joseph to Egypt. After being in Egypt for many years, Jacob’s family grew to a nation of 2 million people and Moses led them out in the exodus to Canaan. At Mt Sinai, God promised the Israelites they would be His special people – “my treasured possession” (Ex. 19:5) and He would drive out the Canaanites so they could occupy their land (Ex. 19 – 31). As it was conditional on obeying God’s laws, including the 10 commandments, social laws and religious laws, this covenant/contract was like a Suzerain-vassal agreement. There were blessings for obedience and punishment for disobedience (Lev. 26, Dt. 28-29). It was based on works; if people obeyed, God would do His part. The Sabbath day was given to Israel as a sign of this covenant/contract (Ex. 31:13, 17).
How did they respond? The 4th time that Moses went up Mt Sinai to met with God lasted 40 days (Ex. 24:18) and the people got impatient and made a golden idol shaped like a calf (Ex. 32:1-6). It was not a good start! Then after the spies explored Canaan, the people rebelled against God and wanted to go back to Egypt (Num. 14:1-4). Their punishment was to wander in the wilderness for 38 years, while those that rebelled died before they reached Canaan.
After the Israelites occupied Canaan, they were ruled by Judges for about 300 years. Then they became a monarchy. Saul was the first king and David the second. David lived about 1,000 years BC. Later in the monarchy they divided into the kingdoms of Israel and Judah. All of Israel’s kings were ungodly; they followed idols instead of keeping the covenant/contract. They were punished in the Assyrian conquest of 722BC. Many of the kings of Judah also followed idols instead of keeping the covenant/contract. They were punished in the Babylonian conquest of 586BC.
If a tenant fails to pay the rent on time or damages the property, they are warned of the danger of being evicted. If they continue failing to comply with the contract then the lease is terminated and they are evicted.
Fortunately, it wasn’t the end for the Jews as some returned to Judah after the exile in Babylon. But we will see later that this covenant/contract is now called the “old covenant”.
Likewise, sin shouldn’t be the end of our fellowship with the Lord. The Bible says, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9). If we confess our sins, then we can experience God’s parental forgiveness.
So the third covenant was a promise of a special relationship with God and now we will move to the fourth.
When king David planned to build a temple for God, God promised him an everlasting dynasty, a great name, and peace for the nation of Israel (2 Sam. 7:5-16, 28; 1 Chron. 17:11-14; 2 Chron. 6:16; Ps. 89:3-4). His son Solomon would build the temple and experience God’s mercy. This covenant/contract was unconditional like a royal land grant. But it was conditional for Solomon’s descendants (Ps. 132:11-12). It was repeated by Jeremiah and Luke (Jer. 33:17-26; Lk. 1:32-33). The prophets also predicted a Messiah who would bring peace and prosperity.
A descendant of David ruled in Judah until the Babylonian conquest in 586BC when the descendants went into exile and there was no kingdom and no king for about 400 years. Then King Herod ruled but he wasn’t Jewish as he had Edomite (Idumean) ancestry. At this time Jesus was rejected as king, but since His ascension, He is on His throne in heaven. Peter and Paul said that Jesus Christ was the fulfilment of God’s promise to David (Acts 2:29-36; 13:20-24). Jesus is a descendant of David (Lk. 3). His kingdom is everlasting.
Unrest has stopped peace talks in the Ukraine and between Pakistan and the Taliban. There is little progress in Syrian and Israeli-Palestinian peace talks. Peace is illusive in the world’s hot spots.
The Bible says that this world will not have peace until Jesus returns to set up His kingdom. Just as Solomon had a peaceful kingdom, Jesus will bring peace to the world. Do we believe this?
So the fourth covenant/contract was a promise of a dynasty and now we will move to the final one.
We’ve seen that the Israelites couldn’t keep the old covenant/contract. The prophet Jeremiah said that because they had broken the covenant by disobedience and idolatry, God would bring a disaster (Jer. 11). He predicts a Babylonian conquest and 70 year exile (Jer. 12-13; 25; 27). Then he predicts that Israel would be restored after the captivity (Jer. 30-31).
He also promises the Israelites a new covenant/contract, which becomes effective after the 2nd advent of Christ (Jer. 31:31-34). “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord. “For I will forgive their wickedness and will remember their sins no more” (Jer. 31:33-34).
The nation is revived and indwelt by the Holy Spirit (Ezek. 36:25, 27); they willingly obey the Word of God; they have a unique relationship with God; everyone will know the Lord; their sins are forgiven and forgotten; and the nation continues forever (Jer. 31:35-37). In fact Paul says that Jews will begin to turn to God after the rapture (Rom. 11:25-26). This was a mystery to people in the first century and many are ignorant of it today.
This is called the “New covenant” (Heb. 8). It’s a promise for the Jews, involving Christ’s millennial reign on earth which will merge into the eternal kingdom. This covenant/contract was instituted at the first Lord’s Supper when Jesus said, “This cup is the new covenant in my blood, which is poured out for you” (Lk. 22:20). It began at His death when the curtain inside the temple was torn in two. His death makes the new covenant/contract possible. It’s the foundation.
Ancient covenants were validated by the sacrificial death of an animal (Gen. 15:9-21; Heb. 9:19). Christ had to die before the new covenant/contract commenced. He is the mediator of the new covenant/contract (Heb. 12:22).
The blessings of the new covenant/contract for the Jews are both physical and spiritual. Believers enter into it spiritually; they enjoy its spiritual blessings. Our sins are forgiven and we have peace with God if we accept the gospel by believing that Christ paid the penalty for our sin. Gentiles like us have been grafted into the tree of the faithful, but in future believing Jews will be grafted back into the tree (Rom.11:17, 23-24).
The new covenant/contract is different to the one given at Mt Sinai. It is unconditional like a royal land grant. It depends on God alone. The old covenant/contract of the Jewish law is now obsolete (Heb. 8:13). We shouldn’t live by those rules and practices. The old covenant/contract was a shadow of what was to come. Its purpose was to bring a knowledge and conviction of sin (Rom. 3:20; Gal. 3:10). It was temporary, until the time of Christ. God confirmed this by destroying the temple in AD 70 (1 Cor. 3:7, 11). The new covenant/contract is eternal (Heb. 13:20). Since Christ’s death, the Jewish law has been replaced with the Christian faith and the Jews have been replaced by the church as God’s people on earth (Gal. 3:23-25).
With the advent of computers, typewriters are now obsolete. Photocopiers have made carbon paper obsolete. Other things like floppy disks and video tapes are also obsolete. So let’s not be tempted to try to please God by following the Old Testament laws, because they are now obsolete.
The gospel is called the “new covenant” (2 Cor. 3:6). Because it depends on God and not humanity, it brings forgiveness of sins, something the old covenant/contract couldn’t do. It’s a “better covenant” with “better promises” (Heb. 7:22; 9:6) as explained in Hebrews chapters 8-10. The law promised blessing for obedience but threatened death for disobedience. It required righteousness but didn’t give the ability to produce it. The gospel imputes righteousness where there is none and empowers believers to live righteously. It’s better, because it relies on God alone. The Old Testament offerings were ceremonial and ritual, they didn’t deal with the guilt of sin (Heb. 9:9-10). Christ’s sacrifice was superior, it was once for all.
The Lord’s Supper is our symbol of the new covenant/contract (Lk. 22:20; 1 Cor. 11:25). Do we celebrate it regularly and recall our spiritual blessings?
So the final covenant/contract was a promise of Jewish revival and spiritual blessings for believers.
Lessons for us
What can we learn from these five covenants/contracts that God made with humanity?
We have seen that God’s covenants in the Old Testament are contracts with great promises. They illustrate God’s grace and mercy.
The covenant/contract often had a sign or symbol to remind people of it:
- Rainbow – given to Noah to remind of God’s protection for all
- Male circumcision – given to Abraham to remind of Jewish nation and land
- Sabbath day – given to Moses to remind of the Jewish relationship with God (They were His special people)
The other two covenants didn’t include a sign, although the Lord’s supper reminds Christians of the spiritual blessings of the new covenant/contract (Lk. 22:20; 1 Cor. 11:25) and receiving the Holy Spirit could also be viewed as a sign (Eph. 1:13).
They show us that God keeps His covenants/contracts. He is faithful. In particular the rainbow symbolises that God keeps His covenants/contracts. Many of the promises he made in the Old Testament have already been fulfilled. But not all of them.
We have seen that people don’t always accept what God offers to them. Some trust in them like Abraham, while others rebel against them like the Israelites. Do we live as though God is our master, our Suzerain, and we are His servant, His vassal?
Some may say the revival in the new covenant/contract only applies to Christians and that God is finished with the Jews. They are extinct as a separate entity in God’s plans for the future. But when he wrote Romans in AD 57, Paul predicted a Jewish revival and it hasn’t happened yet (Romans 11). Also in AD 55 he divided people into three categories, “Do not cause anyone to stumble, whether Jews, Greeks or the church of God” (1 Cor. 10:32). The Greeks are unconverted Gentiles and the church includes believing Jews and Gentiles. Also Jews appear in John’s visions of the future in the book of Revelation (Rev. 7:4-8; 11:1-2; 14:1-5; 15:5-8). It includes 144,000 Jewish believers who are sealed for their protection. Although this was written in AD95, 25 years after the temple was destroyed, it hasn’t happened yet. So according to the Bible, God isn’t finished with the Jews. If He was, why has the Jewish nation returned to Israel of recent times after a gap of about 1,900 years?
We have seen how God’s grace and mercy flows through the Old Testament covenants/contracts into the New Testament and to us another 2,000 years later. In a world that has no time for God, and in the struggles of life, it’s good to know that He controls the big picture.
So let’s be like Abraham trusting that God keeps His covenants/contracts.
Because God keeps His contracts, we can rely on them.
Written, February 2014
Sin is our greatest problem
Our world can be a dangerous place. But sometimes we are unaware and oblivious of the dangers. Using a smart phone can be dangerous if we are not aware of what’s happening around us. After a woman died recently in Sydney when she was run over by a bus, police issued a warning about people using their phones when walking.
Not only are there physical dangers, but there are spiritual dangers. Are we aware of the spiritual dangers we face? Like ignoring the God who made the universe by living as though there is no God? Or are we oblivious of these like someone using a phone when crossing a street? Today in a survey of the first 11 chapters of the Bible we will see that sin against God is our greatest problem, and the source of all our problems.
This passage was compiled and written by Moses 700–2,500 years after the events occurred. Some of this information was passed down from his ancestors and some was revealed to him directly by God. Note that most of this time is covered by two generations – the lifetimes of Adam and Noah cover about 1,900 years. When he wrote it, Moses was “carried along by the Holy Spirit” (2 Pt. 1:21NIV). “Moses was educated in all the wisdom of the Egyptians”, so he could write and keep records (Acts 7:22).
The Israelites had been slaves in Egypt where people worshiped many pagan gods (Polytheism). In order to understand their situation and their world, they needed to know about the earlier history of the world. This helps us understand our world as well.
Genesis covers the origins of the universe, the earth, humanity, marriage, sin, languages, the nations, and the Israelites as God’s chosen people. The first eleven chapters summarize the highlights of world history up to the time of Abraham. This history includes four crises.
A crisis in the first generation
Chapters 1-2 describe the creation of the universe, the earth, the plants and animals, and Adam and Eve, the first man and woman. God spoke and it happened over a period of six days. They were given one restriction: “you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Gen. 2:17).
The first crisis occurs when Adam and Eve are tempted by Satan to disobey God (Gen. 3:1-5). What will they do: follow God or Satan? This is a unique situation, because they lived in a perfect world and didn’t have a sinful nature. It was an external temptation. After they chose to disobey God and eat from the tree of the knowledge of good and evil, they are banished from the Garden of Eden. This first sin affected the whole creation including child birth, relationships between husband and wife, work and agriculture. Life was now a struggle with conflict, suffering, disease, decay, spiritual death and physical death. They went from a life in paradise to a life of problems. Their problems were a consequence of their sin. Sin was their greatest problem and the source of all their problems.
The Bible teaches that we have all inherited this sinful tendency – “everyone has sinned, we all fall short of God’s glorious standard” (Rom. 3:23NLT). Everyone is guilty; we are all self-centred, and so we were all affected.
However, in the list of God’s punishments there is a promise. He said to Satan “I will put enmity between you and the woman (Eve), and between your offspring and hers; he (Eve’s offspring) will crush your head, and you will strike his heel” (Gen. 3:15NIV). So there is a hint of good news amidst the bad news. A suggestion of an end to the conflict between people and Satan, when Satan is crushed.
It’s a bit like the old game of “Snakes and Ladders” (“Chutes and Ladders in the US”) where you roll a dice to get a number and move that many spaces along the board. When you land on the head of a snake you slide backwards, and when you land on the bottom of a ladder you jump ahead. The consequences of Adam and Eve’s sin hindered their life and moved them away from God, like the snakes hinder a player of snakes and ladders. The sin sequence is: temptation, followed by sin, and spiritual death. But the promise of victory over Satan is like a ladder to help them and move them towards God.
Adam blamed Eve and Eve blamed Satan the snake (Gen. 3:12-13). Like Adam and Eve, we often blame our problems on others or our circumstances. Do we realise that our sin is our greatest problem? Do we ignore God by living as though He doesn’t exist?
A crisis in the second generation
Cain and Able were Adam and Eve’s first two sons. Cain becomes jealous of Abel. The second crisis occurs when this develops into hatred and he is tempted to kill Abel. What will he do; follow God or his anger? His parents would have told him what happened after they disobeyed God. But he murders Abel and is banished to be a nomad and “went out from the Lord’s presence” (Gen. 4:1-16). Cain’s problems were a consequence of his sin. This incident would have devastated Adam and Eve. The first boy to grow from infancy to maturity was a murderer! Their greatest problem as a family was caused by Cain’s sin.
But once again, it’s not all bad news. Because Cain was worried about his safety, “the Lord put a mark on Cain so that no one who found him would kill him” (Gen. 4:15). This is a promise of God’s protection. We can see a pattern developing here. God punishes sin, but provides some relief in the form of a promise.
Also, it is an example of the conflict between Satan’s offspring and Eve’s godly offspring (Gen. 3:15). In this case Cain was Satan’s agent who killed Abel, who is commended for his faith in God (Heb. 11:4; 1 Jn. 3:12). But God replaced Abel with Seth and the godly line of descendants was re-established (Gen. 4:25-26).
So in the history of humanity, Cain is like a snake in the game of snakes and ladders and Seth is like a ladder. Cain’s descendants moved away from God and lived as thought He wasn’t there, while Seth’s descendants moved towards God and followed Him. Who are we like; Cain or Seth (Jude 11)? Cain ignored God, but Seth followed God.
According to the Bible, The fool says …, “There is no God”. They are corrupt, their deeds are vile; there is no one who does good” (Ps. 14:1). If we live as though there is no God, then we become god. We claim to know everything everywhere – otherwise God could exist somewhere, but we could be ignorant of Him. The Bible says this is foolish and leads to sinful behavior.
A crisis in the 10th generation
During the 1,600 years after the first crisis, the earth’s population grew, being comprised of cities and societies. We have seen the crises and problems in the early history of our earth for individuals and for a family. Now we will look at society as a whole.
Wickedness increased with time. It became a part of their normal way of life. They were oblivious to its danger. In the days of Noah, society was characterized by violence and corruption (Gen. 6:1-7). “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Gen. 6:5). It is a crisis where a society of people turns away from God and go their own way. They reject the message of Noah, the “preacher of righteousness” (2 Pt. 2:5). He warned people to turn to God or face God’s judgment. So they had a choice to make.
God’s judgement on their sin was to destroy the original creation with a global flood. The death of these people was a consequence of their sin. Their greatest problem as a society was caused by their sin.
But once again, it’s not all bad news. Noah’s godly family was protected on the ark (Gen. 7:1 – 8:19) and given a promise that the earth would never be destroyed again by a flood (Gen. 8:21 – 9:17). Here we see that God punishes sin, but some are rescued.
Noah’s family is like a ladder in the game of snakes and ladders. They followed God. The rest of the people are like a snake. They moved away from God and lived as thought He wasn’t there. Who are we like; Noah’s family or the rest? The rest ignored God, but Noah’s family followed God. Their choice determined their destiny.
A crisis in the 15th generation
In God’s covenant with Noah, He commanded the people to “Be fruitful and increase in number and fill the earth” (Gen. 9:1). They obeyed the first part but not the second. They increased in number and built the city of Babel, but resisted being scattered across the earth (Gen. 11:1-4). They proudly built a tower as a monument to celebrate their achievements. This is another crisis where a society of people turns away from God and go their own way.
God’s judgement on their sin was to cause the people to start using different languages (Gen. 11:7-9). Now because they couldn’t understand each other, they scattered across the earth into different nations that spoke different languages. This would have been a tough time. They lost technology and homes that were in the city, becoming nomads and settling in new areas. Some probably lived in caves at this time. The scattering of these people was a consequence of their sin. Their greatest problem as a society was caused by their sin.
Once again we see that God punishes sin, but where is the promise? It’s like a game of snakes and ladders without the ladders. The promise is given to Abraham in the next section of the book of Genesis.
Are we alert or oblivious?
What can we learn from these four crises in early history involving Adam, Cain, the flood and Babel?
At each crisis the people had a choice, but the choice wasn’t unlimited. Because we are finite, we are only free to make decisions within God’s limits and boundaries. God is the only one without boundaries – He is infinite. He gave us a free will and choice, but within certain boundaries. God sets the standard for human behaviour. It is a sin to cross those boundaries.
At each crisis the people had a choice to follow God or Satan. And their choice determined what their life was like afterwards. Likewise, our choices have physical and spiritual consequences. They determine our destiny in many ways.
But in each crisis people acted as though God wasn’t there; they ignored the possibility that they would be punished for disobeying God. They were unaware and oblivious of this danger. It’s like they were asleep or unconscious or there’s a malfunction of the brain and nervous system. My nephew is in a hospital brain injury unit. He can see and hear and is starting to speak a little, but he can’t respond with the rest of his body. If there is danger, he can’t react to it. For our safety, let’s be alert and aware of spiritual dangers instead of being oblivious. The dangerous sin sequence is: temptation, followed by sin, spiritual death, physical death, and eternal death in hell. It’s the snake to hell that Satan promotes. It’s the choice of those oblivious to temptation. Here death is the door to hell.
God made us with a conscience, an inborn sense of right and wrong (Rom. 2:15). It’s like an alarm to remind us when something is wrong. It worked for Adam and Eve when they felt guilty and hid from God after they sinned. Then they confessed their sin. Is your conscience working or broken?
Our greatest danger is spiritual death, which leads to eternal punishment in hell. This is the consequence of our sin if we don’t accept God’s promise of eternal life with Him in heaven (Jn. 3:16). That life is possible because Jesus took the punishment that we deserve when He died on the cross. It is ours if we confess our sin and repent by turning around to follow God. Have you done that?
This salvation is like the promises that we found in the passage. It is an example of God’s grace and mercy and like the ladders in snakes and ladders, which move us closer to God. The salvation sequence is: Conviction of our sinfulness – our conscience alarms, followed by confession, and repentance, followed by God’s forgiveness, spiritual life, physical death, and eternal life in heaven. It’s the ladder to heaven that Jesus Christ provides. It’s the choice of those alert to temptation. Here death is the door to heaven.
According to the Bible, there are no other chances to follow God after we die. We only live once, and die once. We only have one life to follow Jesus and then the opportunity will end. There is no reincarnation. Also, the way of salvation is not through good works, or superior knowledge, or acts of worship or devotion. We can’t get to heaven by being good. It’s not through what we do, but accepting what Jesus has already done for us.
But sin has consequences for Christians as well. We can also be oblivious and live as though God isn’t there. This destroys our fellowship with God. It can be restored if we confess our sin and repent by turning around to follow God once again (1 Jn. 1:9). This pattern is like snakes and ladders, with sin being a snake that moves us away from God and restoration a ladder that moves us towards God. The sequence is: Temptation, followed by sin, loss of fellowship with God, conviction of our sinfulness – our conscience alarms, confession, repentance, followed by God’s forgiveness, and the restoration of fellowship with God. It’s the snake and ladder of daily Christian living. It’s the choice of those oblivious to temptation, but whose conscience alarms later.
Of course it is better if our conscience alarms at the stage of temptation than that at the stage of conviction. So temptation is a critical stage. A healthy alert conscience short circuits the cycle and saves a lot of anguish.
Christians still experience the conflict between Satan and humanity (Gen. 3:15). When we pray it’s good to include spiritual concerns like temptation, sin, conviction, confession, repentance, and salvation, not just physical concerns.
Because we are all sinful, there will be crises in our life. There will be choices to make. In this respect, life is different to the game of snakes and ladders: it’s about choice, not chance. When facing a crisis, we need to realise that sin is our greatest problem. The first step in dealing with a problem or an addiction is to acknowledge that we have a problem. Then we can deal with the sin and get right with God.
Some say Genesis chapters 1-11 is just a story to illustrate that God made the world. It really took billions of years, not six days. It’s not real history. It’s a different genre. Adam and Eve didn’t exist, there was no global flood. The genealogies aren’t true. It’s an ancient myth. But such a viewpoint undermines the whole Bible. This part of Genesis is quoted extensively by both Jesus and Paul. Adam and Noah are both mentioned 8 times in the New Testament. They were real people.
So let’s remember these lessons from the early chapters of Genesis. Let’s be alert and aware of our sinfulness and not oblivious like someone using a smart phone when crossing a street. We ignore it at our peril because God punishes sinners. But it’s not all bad news, the good news is that God promised to help sinners like us and the rest of the Bible describes how He did it.
Let’s be like Noah’s family and make good choices and follow the God who made the universe, instead of living like He isn’t there. Realizing that sin is our greatest problem and Jesus is God’s solution.
Written, February 2104
When the armies of three nations ran out of water they sought the help of Elisha the prophet (2 Ki. 3:9-27). Elisha received a message from God saying that He would use a miracle to provide water for themselves and their animals. This happened on the following morning and God also used the appearance of the water to defeat their enemy. So God did more than they requested (Eph. 3:20).
The first part of God’s message as given in verse 16 has been translated in two ways:
- “Make this valley full of ditches” (NKJV). This emphasises that the armies were to dig the ditches (or pits) and then the Lord would provide the water.
- “I will fill this valley with pools of water” (NIV). This emphasises that God would provide the water.
See link for a comparison between different translations and a translation note from the New English Translation (NET). Here we see that both alternatives occur in more than one translation. The difference depends on whether the command is assumed to be literal or hyperbolic (a figure of speech). It has also been said that in this context “ditches” (or pits) and “pools” are nearly synonymous.
Possible applications to the two alternative translations are:
- Pray, listen to God and do all you can to accomplish His purposes, while trusting God to act.
- Pray and then wait and trust God to act.
Written, February 2013
Welfare for the poor
I have received this question about the Bible: It seems that slavery was condoned in the Bible and there were forced marriages with captive women, which seems inconsistent with a God who is against abortion and offers forgiveness to sinners … I ask these hard questions for myself as well as unbelievers who use this to justify their hatred of God and the Bible.
According to the dictionary, a slave is a person who is completely dominated by their owner and works without payment. The word “slavery” implies hardship, exploitation and lack of freedom. Slaves are different to servants or employees who are paid a wage and have the freedom to leave their employment. Let’s look at what the Old Testament has to say on this topic.
“Slavery” in the Bible
Slavery was prevalent in ancient times. People could become slaves due to poverty or warfare or being born to slaves (Ex. 21:4; Eccl. 2:7). The English word “slave” or related words occur in 65-310 verses in the Bible, depending on the translation (see below). Translations with lower frequency use the word “servant” where the others have “slave”. The Hebrew word is “ebed” (Strongs #5650), which describes one who serves another as a slave.
The Old Testament describes the history of the Israelites, who were God’s chosen people. Their first instance of slavery was when Joseph was sold to the Ishmaelites who in turn sold him to Potiphar in Egypt (Gen. 37:28, 36; 39:17, 19). This included being imprisoned for over two years (Ex. 41:1; Ps. 105:17). After he was freed, his father’s family moved to Egypt because of a famine.
Before this time, God told Abraham that his descendants would be enslaved in a foreign country, which was Egypt (Gen. 15:13-14; Acts 7:6-7). As they felt threatened by Jacob’s numerous descendants, the Egyptians subjected them to slavery (Ex. 1:6-14). Under their slave masters the Israelites constructed buildings and worked in the fields. They were beaten by the Egyptians (Ex. 2:11; 5:14). It was forced labour and a life of oppression, suffering and misery (Ex. 2:23; 3:7; 5:6, 10, 13, 14; 6:6). This continued during the 40 years when Moses was in Midian. After they cried to God for help, He promised to deliver them from the slavery (Ex. 2:23-25; 3:7-10; 6:6-8). The Israelites were finally delivered after the ten plagues and God miraculously lead the exodus towards Canaan (Ex. 13:20-22).
Afterwards they were to remember they were slaves in Egypt (Dt. 16:12; 24:22) and that God brought them out of slavery in Egypt (Ex. 20:2; Lev 26:13; Dt. 5:6, 15; 6:12, 21; 7:8; 8:11; 13:5, 10; 15:15; 16:12; Dt. 5:6, 15; 6:12, 21; 7:8; 8:14; 13:5, 10; 15:5; 24:18; Josh. 24:17; Jud. 6:8; Jer. 34:13; Mi. 6:4). At the Passover festival they celebrated their release from slavery (Ex. 13:3, 14).
The Israelites then travelled to Canaan where they eventually divided into two kingdoms, with Israel in the north and Judah in the south. At times they were enslaved by the Arameans (Syrians), the Phoenicians (Tyre & Sidon) and Philistia (2 Ki. 5:2; Joel 3:4-6, Amos 1:6). Over a 10-year period the Assyrians attacked Israel until they were conquered and deported to Assyria (2 Ki. 15:29; 17:3-6; 18:9-12; 1 Chron. 5:26). This was God’s punishment for their idolatry (2 Ki. 17:7-23). So the Israelites were slaves to the cruel Assyrians.
Then the Assyrians attacked Judah, but God delivered them (2 Ki. 18:13-19:37). Later Isaiah predicted that they would be conquered and deported to Babylon (2 Ki. 20:16-18). This was fulfilled when Nebuchadnezzar destroyed Jerusalem and took prisoners back to Babylon where they were captive for at least 70 years (2 Ki. 24:12-1; 25:1-21; 2 Chr. 36:20). Next they were slaves to the Persians (Ez. 9:7-9; Neh. 9:36-37), followed by the Syrians and Egyptians in the inter-testament period. In fact from this time until 1948, Judea was always ruled by other nations.
What’s it like to be a slave? In Psalm 123 the captives in Babylon plead to God for deliverance. They had endured contempt and ridicule from the Babylonians.
So God used slavery to get the Israelites out of Egypt so they could settle in Canaan. He also used slavery as punishment for their idolatry in Canaan. In more recent times, He used the Nazi holocaust, which was worse than slavery, to give Judea back to them in 1948.
When a criminal is convicted of a serious crime, they are sentenced to gaol where they lose their freedom. Gaol or prison is a form of slavery, which I will call penal slavery.
The earliest mention of slavery in the Bible is when Noah cursed Canaan; “Cursed be Canaan! The lowest of slaves will he be to his brothers” (Gen. 9:24-27NIV). The descendants of Canaan were extremely wicked (Gen. 15:16; Dt. 9:4-5; 18:9-13). That’s why they were cursed to be slaves. Because of their wickedness, the Canaanites were to be driven from their lands or destroyed when the Israelites settled in Canaan (Ex. 23:23, 31). But some Canaanites remained in the land and these were used by Solomon to built the temple, the palace, and the city walls (1 Ki. 5:15; 9:15-22; 2 Chr. 2:17-18; 8:1-9; Eccl. 2:4-7). Also the Gibeonites (Canaanites who deceived the Israelites) were woodcutters and water carriers for the tabernacle (Josh. 9:23-25). So the prediction was fulfilled when the Canaanites were slaves to the Israelites. In this case the Canaanites were better off than otherwise – as they hadn’t escaped to another country they should have been killed during the Israelite invasion of Canaan.
The Canaanite slavery to the Israelites and the Israelite slavery to Babylonia were both examples of penal slavery. A thief who couldn’t make restitution for their crime was also to become a penal slave (Ex. 22:1-3).
How other nations treated slaves
Samson lived when the Israelites were ruled by the Philistines. He had great strength and killed many Philistines. When the Philistines finally captured Samson they gouged out his eyes and bound him with bronze shackles in prison where he worked grinding grain (Jud. 16:21). That was slave labor!
When the Ammonites besieged an Israelite city, they would only agree to a treaty if the right eye of the Israelites was gouged out (1 Sam. 11:2). Fortunately that didn’t happen! Also, when Jerusalem was destroyed by the Babylonians, they put out king Zedekiah’s eyes and bound him with bronze shackles and took him to Babylon (Jer. 39:7).
When the Amalekites attacked Israel, they abandoned an Egyptian slave when he became ill (1 Sam. 30:13). After he had been without food or water for three days, David gave him food and water.
Other nations were slave traders – they traded slaves for merchandise (Ez. 27:15). So these nations were cruel to their captives.
How Israelites were to treat slaves
So far we have seen that because slavery was prevalent in ancient times, it is recorded in the Bible. Just because something is mentioned in the Bible doesn’t mean that God approved it. But what does God say to His chosen people about slavery?
If we can’t meet the repayments on a car or house, they are repossessed. If we are made bankrupt, we are restricted from business ownership and overseas travel and required to repay our debts before we can be discharged. In a world without government welfare and charities, God put laws in place to protect poor Israelites (Lev. 25:35-38). They were to be helped with no-interest loans and sold food at cost. So a Jew could not profit from the poverty of a fellow Jew. But God also put some other provisions in place.
“If any of your fellow Israelites become poor and sell themselves to you, do not make them work as slaves. They are to be treated as hired workers or temporary residents among you; they are to work for you until the Year of Jubilee. Then they and their children are to be released, and they will go back to their own clans and to the property of their ancestors. Because the Israelites are my servants, whom I brought out of Egypt, they must not be sold as slaves. Do not rule over them ruthlessly, but fear your God” (Lev. 25:39-43).
Here we see that a Jew could repay their debt though physical labor. But they were to be treated as household employees or indentured servants, not as slaves. In this way, adults or children could become slaves to pay debts (2 Ki. 4:1; Neh. 5:4-8).
“If any of your people—Hebrew men or women—sell themselves to you and serve you six years, in the seventh year you must let them go free. And when you release them, do not send them away empty-handed. Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the Lord your God has blessed you. Remember that you were slaves in Egypt and the Lord your God redeemed you. That is why I give you this command today” (Dt. 15:12-15; Ex. 21:1-4; Jer. 34:14).
Debt slaves were to be released after working six years or in the Sabbath Year or in the Year of Jubilee if that came earlier (Dt. 15:1-11). This meant that they could not be enslaved for more than six years. They were not to be perpetual slaves. The reason they were to be released was because God said, “the Israelites belong to me as servants. They are my servants, whom I brought out of Egypt” (Lev. 25:55). The slave was to be released with provisions to ensure they didn’t fall straight back into debt. The NIV Bible calls this slave a “servant”, presumably because they are treated more like an employee than a traditional slave. As employees like servants don’t sell themselves to their employer, this is a form of slavery which I will call debt slavery. It is like a debt repayment scheme. After the work was done, they were freed. After all, Solomon said that“the borrower is slave to the lender (Prov. 22:7).
“But if your servant says to you, ‘I do not want to leave you,’ because he loves you and your family and is well off with you, then take an awl and push it through his earlobe into the door, and he will become your servant for life. Do the same for your female servant” (Dt. 15:16-17).
In this instance, we have a debt slave who is about to be released. Instead, they chose to continue working for their master or owner because of the good conditions and lack of oppression. This is a form of household slavery which I will call voluntary slavery. As noted earlier, the NIV calls this type of slave a “servant”. The hole in their earlobe was the sign of a voluntary Jewish slave.
Prisoners of war are captive to the victors (Num. 31:7-9; Dt. 20:14; 21:10). This is a form of slavery which I will call captive slavery. For example, the Jews were captives of the Babylonians. As the Israelites were not meant to enslave Canaanites and they didn’t usually get involved in distant wars, this would not have been a significant source of slaves in Israel. But when God used Israel to punish wicked nations, the survivors were often captive slaves. The Canaanites mentioned previously were captive slaves. Also, captured Ammonites were Israel’s laborers (2 Sam. 12:31). Such captives could be taxed by their new ruler and used to provide labor and military forces (2 Sam. 8:2).
The Israelites slaves were to come from other nations, not from Israel (Lev. 25:44-46). When the kingdom of Israel defeated Judah they intended to take the men and women as slaves (2 Chron. 28:5-15). But after they were confronted, the Judeans were freed. However, the Jews did have Jewish slaves when Nebuchadnezzar besieged Jerusalem and one of the reasons for the Babylonian captivity was that the Israelite salves had not been released after serving for six years, as God had commanded (Jer. 34:8-22).
Captive slaves were often penal slaves. For example, Israelite idolatry led to Philistine and Ammonite oppression (Jud. 10:6-10; 13:1). This captivity was part of God’s judgement of wickedness.
Rights and privileges
In all the above cases, the owners of Jewish slaves were commanded, “Do not rule over them ruthlessly” (Lev. 25:43, 46, 53). What a contrast to the cruelty of other nations in Biblical times and in world history!
The Jews were to give a foreign slave refuge and protect fugitive slaves rather than returning them to an owner (Dt. 23:15-16). Slaves were to share many of the privileges of others in the household. They were to rest on the Sabbath day and could eat the Passover if circumcised and celebrate Jewish festivals (Ex. 12:44; 23:12; Dt. 5:14; 12:12; 16:10-11, 13-14). A priest’s slave could eat of the offerings, which was prohibited for an employee (Lev. 22:10-11).
Although foreign debt slaves could be bought and owned as a person’s property and passed on to subsequent generations (Lev. 25:44-46), they were to be loved and treated as fellow citizens (Lev. 19:34; Dt. 10:19).
What about allowing a slave to be beaten (Ex. 21:20-21, 26-27)? Slaves were given similar rights to free citizens; the punishment for mistreating a slave was the same as for a free person. There were laws giving punishment if a slave was injured or killed and if a man slept with another’s female slave (Lev. 19:20-22). There was a penalty of death for kidnapping an Israelite into slavery (Ex. 21:16; Dt. 24:7).
What about forced marriages? Marriage contracts allowed a family to find a better life for their daughter (Ex. 21:7-11). In a world when most marriages were arranged by the parents, a young girl could be sold as a maidservant so she could be a potential wife or concubine in a wealthy family. The payment could be viewed as a bride price that was paid to the parents of the bride. She was adopted until the marriage was completed. If she became a concubine or wife in a wealthy family she would be better off than in poverty. In this case the woman was to be treated in the same way as any wife or concubine; she was not a sex slave. Whether or not she became a concubine or wife, her rights and privileges were to be protected.
When the Israelites were travelling to Canaan the Moabite and Midianite women enticed the Israelite men into idolatry and immorality (Num. 25:1-18). This resulted in a plague that killed 23,000 Israelites in one day (1 Cor. 10:8). God told the Israelites to take vengeance on the Midianites. So an army of 12,000 men killed all the Midianite soldiers and captured women and children (Num. 31:1-47). But Moses said that because it was the women who had caused the Israelites to sin, they must be killed and only the virgin women kept as the spoil of battle (Num. 31:18, 25-47). These women probably became household slaves; there is no evidence that they were forced into marriage. After all, it is recorded that there were slave girls in David’s household (2 Sam. 6:20, 22).
An Israelite could marry a foreign female prisoner of war if she was not a Canaanite (Dt. 21:10-14). The marriage was of a probationary nature because he could let her go wherever she wished if he was not pleased with her. However, he could not sell her as a slave. This form of captive slavery seems like forced marriage, but it would probably be better for the woman than slavery in a foreign nation. What would you rather be: a wife or a slave? The woman who was released from the marriage also seems to be better off than a slave because she could “go wherever she wished”.
Liberation from slavery
Slaves long for deliverance and release from slavery and suffering into a life of freedom and joy. Debt slaves could be released and redeemed by the payment of a ransom price. If girl slaves didn’t become a concubine or wife, they could be redeemed (Ex. 21:8). The value of a slave was 30 pieces of silver, similar to the amount paid to Judas Iscariot (Ex. 21:32; Mt. 26:15)!
God redeemed (freed) the Israelites from slavery in Egypt (Ex. 6:6; Dt. 7:8). Jeremiah predicted that God would also redeem them from captivity in Babylon (Jer. 31:11). If Jews were slaves to a foreigner living in Israel, they could be released in the Year of Jubilee or earlier if they were redeemed by a relative (Lev. 25:47-55).
God’s attitude to slavery in the Old Testament is like His view of divorce. Jesus said, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning” (Mt. 19:8). Both slavery and divorce were not God’s plan, but He gave practical ways to deal with them.
The Old Testament regulated “slavery” in Israel by removing the oppression, cruelty, exploitation and racism that is usually associated with it. Instead they were to be treated as employees and given opportunities for liberation. “Debt slavery” was a form of welfare, an employment contract that was a repayment scheme which saved the poor from starving and was so good that it could lead to “voluntary slavery”, which was a form of lifetime employment. “Penal slavery” and “captive slavery” were sentences for wickedness. In all these cases there was a loss of freedom for the good of the person and society.
So “slavery” in Israel was different to that in other nations. This type of “slavery” was different to what is usually called slavery, which makes it difficult to translate the Hebrew word “ebed” (Strongs #5650). As we don’t have an English word for it, many Bibles use the word “servant” instead of “slave”.
Slavery was an important part of Jewish history. Joseph was a slave who reached an exalted position. Jesus took “the very nature of a servant (or the humble position of a slave)” when on earth, but has now been exalted to the highest place (Phil. 2:7-9). The Jewish Passover was a celebration of their liberation from slavery in Egypt. The Lord’s Supper is a celebration of our liberation from slavery to sin.
So debt slavery as described in the Old Testament is largely an example of God’s compassion for the poor and disadvantaged people in their community.
Written, February 2013
Have you read the best book in the world? The Christian Bible is the world’s best-selling and most translated book. There are many English versions of the Bible. How can we choose which one is best for us? We will look at six categories.
The most accurate Bible is written in the original languages, which were Hebrew and Aramaic for the Old Testament and Greek for the New Testament. This is the best way to appreciate what the Bible meant to its original readers.
Because few of us know these languages there are Interlinear Bibles that show both the words in the original language and the equivalent English words. These can be useful for the purposes of Bible study. When you look at an Interlinear Bible you will realise that it is impossible to do a word-for-word translation from the original languages into spoken English. For example here is a verse in such a Bible: “so For loved God the world, so as the Son of Him, the Only-begotten, He gave, that everyone believing into Him not may perish, but have life everlasting” (Jn. 3:16). The words are in a different order to the way we speak and sometimes single words need to be expressed as phrases and sometimes phrases need to be expressed as single words. Also additional words need to be added to make it readable. So there is no one-to-one correspondence between the words of different languages, and there is no such thing as a word-for-word literal translation of the Bible into spoken English. Furthermore, interlinear copies of the Old Testament are extremely difficult to read as Hebrew was written from right to left!
But, what if you can’t read ancient Hebrew and Greek or want a Bible that is readable? You could read the Bible that has the most comprehensive footnotes that relate to the original languages.
The New English Translation (NET) Bible (2005), which is mainly available in electronic form, has extensive footnotes comprised of Translation Notes, Text-critic Notes, Study Notes, and Map Notes. This enables a functional equivalent (readily readable and understandable) text with formal equivalent information about the source text in the footnotes. The translators’ notes show the decisions and choices behind the translation and makes the original languages more accessible.
But, what if you don’t want to read a Bible with extensive footnotes and that is not readily available in hardcopy form? You could read the Bible that has been read over the longest period of time.
The King James Version (KJV) has a 400 year heritage. It is a product of a bygone era that added many sayings to the English language. Of course the type style and spelling has been modernised, otherwise it would be too difficult for most of us to read comfortably. The most recent edition seems to be 1987. If you appreciate the work of Shakespeare and classic literature then this is the Bible for you. For example, it uses pronouns such as “thou”, “thee”, “ye”, “thy”, and “thine” and verbs such as “speaketh”.
The source language for this translation, the “Received Text” (“Textus Receptus” in Latin) was based on some Byzantine (eastern portion of the Roman Empire) manuscripts (dated from 1000 AD). As the Received Text was first published in 1516, it lacks the input of many early Biblical manuscripts which have been discovered since this time. Also, it lacks the input of much of linguistic scholarship of the past few hundred years.
In order to make the KJV more readable for modern readers, its vocabulary and grammar was revised in the New King James Version (NKJV, 1982). So if you prefer a traditional Bible that is based on the KJV, then the NKJV is the Bible for you.
But, what if you want to read a Bible that is based on more recent scholarship than the Received Text? You could read a Bible that retains some traditional aspects of the English language.
Languages are always changing and English is no exception. Traditionally male terms were often used to refer to groups that included both men and women. This was particularly the case for patriarchal societies. But this pattern has been changing. For example, people now say “people” or “humanity” instead of “man” and “mankind”. All translations make these changes from the source text to some degree. Those that do it to a small extent, I will refer to as “traditional”, whereas those that do it to a large extent, I will refer to as “gender accurate”. Here is a comparison between different translations.
The following translations generally use male terms for groups of people: New American Standard Bible (NASB, 1995), English Standard Version (ESV, 2007) and Holman Christian Standard Bible (2009). So if you prefer a traditional Bible that is based on current scholarship, then these are the Bibles for you.
But, what if you want to read a Bible that is easier to understand and closer to spoken English? You could read a Bible that aims to read more like people speak today.
Translators transfer the meaning of a text from the source language into the receptor language. When they do this they have choice in how much they use equivalent idioms in the receptor language. The more idioms they use, the more readable the translation.
The following translations generally use idioms in the receptor language: Contemporary English Version (CEV, 1995) and New Living Translation (NLT, 2007). So if you prefer a Bible that is closer to spoken English, then these are the Bibles for you.
But, what if you want to read a Bible that is readable but structured closer to the text structure in the source language? You could read a Bible which combines contemporary language with accuracy in translation.
The New International Version (NIV, 2011) aims to be “gender accurate” by using the words spoken today to describe groups of people. Here is a link to my review of the NIV Bible. So if you prefer a Bible that is closer to spoken English, then this is the Bible for you.
But, what if you want to read the best Bible?
Best of all
Although no translation is perfect, the best Bible is the one you read! They all tell us what God wants us to know and to do. They are God’s message to us all, and God continues to speak through them today. Let’s translate this message into our lives.
Written, January 2013
In part 3 of this evaluation of the NIV 2011 Bible, we assess some criticisms of this translation by the Council on Biblical Manhood and Womanhood and the Southern Baptist Convention in the USA.
The Council on Biblical Manhood and Womanhood (CBMW)
The CBMW issued “An Evaluation of Gender Language in the 2011 Edition of the NIV Bible” in mid-2011. They are concerned that “the 2011 NIV … unnecessarily removes male-oriented terminology that was present in the 1984 NIV — especially the use of generic masculine forms of expression”.
Their accusations against the NIV 2011 are summarised below, including the verses referenced.
It adopts feminist-leaning translations – 1 Tim. 2:12
“The 2011 NIV changes some key verses on women’s role in the church so that they favor an evangelical feminist position, especially in translating 1 Timothy 2:12 in a way that differs with all other commonly-used modern English translations and that gives women a wide open door to serve as pastors and elders in churches, contrary to the actual teaching of the New Testament.”
Rom 16:7; 1 Corinthians 14:33-34; Romans 16:1
It incorrectly changes “father” to “parent” or something else – Proverbs 15:5; 1 Samuel 18:2
It incorrectly changes “forefather” to “ancestor” – Joshua 19:47
It incorrectly changes “mighty men” to “mighty warriors – 2 Samuel 23:8
It incorrectly changes “son” to “child” – Proverbs 13:24; Psalm 8:4
It incorrectly changes “man” to a gender-neutral term – 1 Kings 9:5; Proverbs 27:17
It incorrectly changes “brother” to “brother or sister” or to other non-family words -
Luke 17:3; Deuteronomy 22:1
It incorrectly changes “mighty men” to “mighty warriors – 2 Samuel 23:8
It incorrectly changes “he” and “him” to “they” and “them” – John 14:23
It loses many more masculine singular pronouns than the “Translators’ Notes” suggest -
Proverbs 28:19; John 6:40; John 15:6; Proverbs 5:21; Romans 4:8; Matthew 10:24; Matthew 12:35; Matthew 18:15; Revelation 3:20
It incorrectly changes “women” to “weaklings” – Nahum 3:13
It waters down or omits details of meaning that modern culture finds offensive – They object to the removal of male examples to teach general truths, by removing words such as “father,” “son,” “brother,” “man,” and “he/him/his.”
Most of these accusations have been responded to generally by the NIV translators and specifically by Decker (2011).
The translator’s response is summarised below.
- The NIV translators have never been motivated by a concern to avoid giving offense. We were simply following what wide-ranging, objective research tells us about the state of modern English.
- It is the scholarship that has influenced the translation decisions – not a modern agenda of any kind.
- The CBMW review betrays a simplistic understanding of word meaning.
- Why single out the NIV for criticism for translation decisions that, to some degree, are being widely adopted by modern translators? We, along with translators of other modern versions, are not trying to “avoid” certain words. Rather, positively, we are trying to find the right word in contemporary English to represent the meaning of ancient Hebrew and Greek words.
Dr Rod Decker is Professor of New Testament and Greek at Baptist Bible Seminary in Clarks Summit, Pennsylvania USA. His response to the CBMW report is summarised below.
The CBMW is a very vocal single-issue group that has determined that one of the primary ways to champion their position is to advocate a single approach to translation: formal equivalence with explicit objection to “gender-neutral” translation. Their single issue is defending a complementarian view of men and women and opposing egalitarianism. I personally hold a complementarian position, so my objection is not to the position itself but to some of the ways in which CBMW has attempted to advance that cause.
The tone of their official review of the NIV 2011 is unhelpful, and the methodology employed is designed more for rhetorical effect than it is for a substantive engagement in the issues. The methodology essentially collates a large quantity of data presented in summary form. This gives the uninformed reader the impression of thousands and thousands of errors. In reality there are a few basic issues in regard to how gender-related language should be translated. These get too little attention in the review. One sometimes sees a parallel in the manner in which “KJV-only” advocates defend their preference against all comers.
More specifically, 1 Timothy 2:12 is not a feminist-driven translation choice. To say that “in one stroke the NIV 2011 removes the Bible’s main barrier to women pastors and elders” is ill-advised rhetoric. Decker also quotes Paul Wendland:
The CBMW overstates the case when it claims that the NIV 2011 translation of 1 Timothy 2:12 will give “an open door” to women pastors since “in one stroke it removes the Bible’s main barrier to women pastors and elders. As soon as a church adopts the 2011 NIV, the debate over women’s roles in that church will be over”. The NIV 2011 still says that the husband/man is the head of the wife/woman and that an elder/overseer in the church is to be “faithful to his wife.” How has a wide open door been given to women pastors when NIV 2011 says these things? Just as gender roles could be taught on the basis of the KJV, in spite of “usurp authority” in 1 Timothy 2:12, so it will be possible to teach gender roles on the basis of NIV 2011.
Also, I do not find the CBMW’s argument convincing when they say that ‘assume authority’ must be understood as ‘assume authority on one’s own initiative.’ If I would say in a conversation, “The president assumed office today,” would anyone think, “He means the president is assuming office on his own initiative”? I have a hard time believing it.
Moo has stated “that in order to have or exercise authority, it must first be assumed”. You could even argue that “assume” is stronger than “have” or “exercise”. You can have authority but never exercise it. You could exercise authority without having it (in any official, designated capacity). But you can’t have or exercise authority without first assuming it.
Decker also addresses the linguistic concerns of the CBMW, including:
- To state that Luke 17:3 incorrectly changes “brother” to “brother or sister” “is biased and ill-informed”.
- To suggest that eliminating a “male-oriented” term (i.e., generic “man”), as in Proverbs 27:17, is capitulating to the feminist agenda is foolishness.
- To ask why is the male meaning that is present in the source text of John 6:31 eliminated makes an unwarranted semantic assumption.
People like the CBMW are concerned about neutering masculine pronouns. John 6:44 is an example of a masculine singular pronoun (“him”) being replaced by a gender-neutral plural pronoun (“them”). In this instance they think that a corporate element is being added to a verse that originally had an individual focus. However, the “them” in this verse does not refer to a group of people, but to the “one” referenced in the start of the verse. The NIV 2011 verse is worded exactly how people speak today!
|NIV 1984||NIV 2011||Reference|
|No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day||No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day||John 6:44|
However, there is a verse in the NIV 2011 that I think would be improved if it was translated like John 6:44. Revelation 3:20 is not worded how people speak today. Is there any reason why “them” can’t be used in this verse instead of “that person'”, because “them” is much more readable than “that person”.
|NIV 1984||NIV 2011||My suggestion||Reference|
|Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me||Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.||Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with them, and they with me.||Revelation 3:20|
The Southern Baptist Convention (SBC)
Other opposition has come from the US SBC, which passed a resolution opposing the NIV 2011 at their annual convention in June 2011. The heart of the 2011 resolution claims, “this translation alters the meaning of hundreds of verses, most significantly by erasing gender-specific details which appear in the original language.” It also references a 1997 resolution on translation that condemns “gender inclusive translation”. It is understood that the CBMW report would have given the 2011 resolution momentum. The resolution has also been used to claim that the NIV 2011 undermines the verbal plenary inspiration of the Bible (God supernaturally guided the biblical authors to write the exact things that He wanted expressed).
The NIV translators and Decker (2011) have responded to this accusation.
The translator’s response is summarised below.
- We object strongly to the accusation that the NIV “alters the meaning of hundreds of verses, most significantly by erasing gender-specific details which appear in the original language.” Our concern is always, in every decision we make, to represent God’s unchanging Word accurately and naturally in modern English.
- We object strongly to the accusation that “the 2011 NIV has gone beyond acceptable translation standards.” In fact, our translation standards are exactly those followed by professional translators around the world. We employ these standards in combination with the best biblical and linguistic scholarship to render God’s eternal Word accurately into modern English. This mandate is what guides us in all our decisions — not any other agenda.
According to Decker (2011):
Unfortunately, neither “gender-neutral” … nor “gender inclusive” in the 1997 resolution are defined. Definition is the heart of any such statement … It appears that the resolution assumes a very broad definition of the term and applies it to a translation that itself uses a very narrow definition. .. the only changes in the NIV 2011 that may be termed “gender inclusive” are those that the translators understood to be inclusive of both men and women in the original text. That is hardly objectionable. It is unfortunate that the SBC has not issued a more accurate statement …
The 1997 resolution of the SBC that is referenced in the 2011 resolution indicates that their concern is with regard to “gender inclusive language” in “Bible translations with the intent of translating the Scriptures into the current language of the people”. In their opinion this is a deviation from the historic principles of biblical translation. As translations such as the KJV were in the current language of their day, this seems to be a bias against translating the Bible into modern language. Instead they prefer to retain the language of a previous era and reject aspects of current language, which is similar to how the Amish view aspects of technology. This is acceptable provided their view is not forced on others with a differing opinion.
As the SBC doesn’t provide any biblical examples of its concern or any reasoning, it could be difficult to convince others of their viewpoint. Instead they only provide a brief statement. This may have been due to their reliance on the CBMW report.
It is instructive to compare a selection of verses in different translations. Here we see that translations like the ESV and HCSB, which are accepted by the CBMW, sometimes make similar choices to the NIV 2011. However, they are not as consistent as the NIV 2011.
As these criticisms of the NIV 2011 by the CBMW and the SBC have been answered adequately by the NIV translators and Decker (2011), the criticisms appear to be weak in view of current biblical scholarship. As most of their claims were linguistic, it is appropriate that they be answered by biblical linguists. Furthermore, according to Dr Daniel Wallace, a professor of New Testament studies at Dallas Theological Seminary, the NIV 2011 is a well-thought out translation, with checks and balances through rigorous testing, overlapping committees to ensure consistency and accuracy; the scholarship is excellent both in text and translation decisions; and it has great readability. Dr Wallace is an expert in Greek grammar and New Testament textual criticism and a strong complementarian. It would be helpful if more biblical linguists confirmed this to help counter the negative comments by non-linguists on the internet.
As a result of this 3-part series it is clear that most of the changes between 1984 and 2011 are improvements to the accuracy and understandability of the NIV Bible.
On the whole, this assessment of the statement by the NIV translators, of the paper by an independent New Testament scholar, Decker (2011), and of criticisms by the CBMW and the SBC, indicates that the NIV 2011 is an improvement on the NIV 1984.
Written, January 2013
See the previous articles in this series:
– Improvements in the NIV Bible between 1984 and 2011 – Part 1
– Improvements in the NIV Bible between 1984 and 2011 – Part 2