The Bible: Additions and Deletions

^{NIV Revelation 22: 18} I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. ¹⁹ And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.

Are these concluding words in Revelation 22 intended to refer to that book only, or do they apply to the whole Bible? Or is this expressing an even broader principle?

Jon Rittenbaugh writes:

Though these words were written specifically about the book of Revelation, the principle is significant in light of today’s church. Christ’s concern at the very end is that His people do not deviate from what is written in the book. To remain in His safety, a Christian must be submissive to Him, worshiping Him in every aspect of life, continuing to develop in Christian freedom, not enveloped by an attitude that may prove to be spiritually fatal.

The classic commentary Albert Barnes Notes suggests it only applies to the one book, but somewhat hedges on other application:

The reference here is to the book of Revelation only – for at that time the books that now constitute what we call the Bible were not collected into a single volume. This passage, therefore, should not be adduced as referring to the whole of the sacred Scriptures. Still, the principle is one that is thus applicable; for it is obvious that no one has a right to change any part of a revelation which God makes to man; to presume to add to it, or to take from it, or in any way to modify it. Compare… 2 Timothy 3:16

Almost humorously, John Gill reminds his readers that commentary (i.e. his own) does not constitute an addition, but also speaks of creating other writings which would have equal footing.

To “add” to the things contained in this book, is not to deliver, or write an exposition of it, in a modest manner, with a sincere view to give light into it, agreeably to the analogy of faith; for to expound Scripture, or to preach from it, consistent with it, is not to add unto it, but to give the sense of it; but then may it be said to be added unto, and so this book, when it is wrested and perverted, and a false gloss is put upon it, as the Pharisees did upon the law; and when unwritten traditions are made to be equal to it, or above it, as the same persons made the traditions of the elders, whereby they transgressed the law, and made the word of God of none effect, and so broke through the precept given, Deuteronomy 4:2 as do the Papists in like manner; and when men pretend to visions and revelations, and make them the rule of faith and practice, and to confirm things that are neither in this book, nor in any other part of the word of God; and when men interpolate it, and set up human fictitious writings upon equal authority with it; which shows the authenticity of this book, and of all the whole Scripture, and the perfection of it, whose canon is closed with it: the punishment of such a crime follows…

For some readers here “human fictitious writings” or books with “equal authority” may have suggested to you The Catechism of the Catholic Church. I thought a Catholic response might be in order. On this forum, the points made are:

• the Protestant Bible subtracts seven books
• the large number of Protestant denominations suggests varying interpretations (this is a frequent argument raised by Roman Catholics)
• it applies only to the Book of Revelation
• the full canon of scripture did not yet exist when this was written
• the scriptures, as they knew them at that point, were the books of the Hebrew bible.

Note: This issue is also is also particularly sensitive to members of the LDS Church, especially as it applies to The Book of Mormon. Space doesn’t permit us to explore that here.

The fullest and lengthiest commentary I discovered on this was at life-everlasting.net.  The author, David Simon, looked at several different aspects of this verse, for example:

• What does it mean to have one’s part in the tree of life taken away? This is a part of the verse that is often under-examined. What does this say about the eternal security of the believer?
• Another overlooked part is the reference to those who “hear” the words. Communication was mostly oral at that time, so today we might interpret this to includes “hears or reads” (though we are increasingly moving back toward more oral transmission).
• The best example of “adding to” is mentioned here, namely all of the additional “weight” the Pharisees added to the law. The similarity to legalistic groups in contemporary Christianity is striking.
• What about subtraction? The author says that this is, “more than rubbing out some words. It concerns the denial of the prophecies contained in Revelation, and hence the denial of the authority of this book and the Bible as a whole. Denying the authority of the Book, denies God…” equating this to what is often referred to as “the unforgivable sin” of blasphemy against the Holy Spirit.
• The author concludes that such activity can be seen as a “sign” of person’s spiritual state: “…persons committing these acts are unsaved… evidence of the unsaved state of a person, whatever he or she says, is that he or she will add or take from Scripture, nullifying the prophecies of God. Such a person cannot be saved, for they will deny the saving grace of God.”

There is much more at that website, and I’ll repeat the link and encourage you to visit.

 

 

You Are Among The Saints

This appeared recently at the blog of Kevin Sanders aka Kuya Kevin — an American living in The Philippines for a decade — under the title, What is a Saint in the Bible?

“Do you believe in saints?”

I’ve been asked this question many times since moving here to the Philippines. I always affirm my belief in the saints since they are mentioned in the Bible. But I also do my best to clarify what the Scriptures really mean when this term is used.

Many people believe that saints are an elite group of Christians who did remarkable acts of piety before dying. This is a common teaching in some religious traditions. But I would simply encourage you to look at the way this word is used in the Scriptures.

To put it simply, the word “saint” or “saints” is always used as a general reference to God’s people. Anyone who is a true follower of Christ is, according to the Bible, a saint.

Let’s look at a few New Testament references for the sake of simplicity. Notice who Paul is writing to and how he addresses them:

To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours 
-1st Corinthians 1:2

Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus: Grace to you and peace from God our Father and the Lord Jesus Christ. 
-Ephesians 1:1-2

Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: Grace to you and peace from God our Father and the Lord Jesus Christ. Philippians 1:1-2

A couple of things are clear from these Scriptures:

1. Paul was not addressing dead people.
2. Paul was addressing the entire church—all believers.

Why does this teaching matter? Let’s study a little more deeply.

The word translated “saint” literally means “holy one” in the original language of the New Testament. This is why some English translations (New Living Translation, for example) use “God’s holy people” instead of “saint” for the before-mentioned verses.

We should not overlook the significance of this adjective. “Holy” is a word that belongs exclusively to the God. He alone is holy, therefore only He can make someone holy. The Scriptures never present sainthood/holiness as something that is achieved through good works or religious service. You also won’t find “saint” used as a title given to a select few by the church leadership.

I believe the New Living Translation of 1st Corinthians 1:2 is particularly helpful for clarifying this:

I am writing to God’s church in Corinth, to you who have been called by God to be his own holy people. He made you holy by means of Christ Jesus, just as he did for all people everywhere who call on the name of our Lord Jesus Christ, their Lord and ours.

I’ll point out two truths from this verse:

1. God has made all His children holy through Jesus Christ.
2. God has called all His followers to live in holiness

Tragic consequences come from altering the original meaning of “saint.” First and foremost, the focus has been taken off of God and placed it on human beings. Some go so far as to pray to the saints, even though the Scriptures teach that Jesus alone is our intercessor to God the Father (see 1st Timothy 2:5). This is a form of idolatry.

Some may object to my last statement, claiming they are only honoring or venerating the departed people of faith. But let’s think about this: how can a mere mortal answer hundreds (or thousands) of prayers? Can an American saint who has passed away now understand Tagalog and Mandarin prayers? Is the Lord God not the only one who has the power to understand and answer millions of prayers? Is it right to attribute this kind of power to mere flesh and blood?

This leads into a second, yet equally important issue: salvation. According to the Scriptures, salvation is a gift of God’s grace. We are made holy in the sight of God by trusting Christ—not due to our own efforts. Here’s what Paul told the Ephesian believers:

For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast. 
-Ephesians 2:8-9

But canonizing an individual shifts the emphasis from grace to good works. I’ll clarify something here: there’s nothing wrong with celebrating the lives of God’s servants. But what I have seen goes far beyond celebration by claiming an elite group has achieved special status/favor with God by their own merits.

The last consequence has to do with Christian living. Just as all believers are made holy, we are also called to live and grow in holiness (a process known as sanctification). Creating an artificial category of “super-Christians” sends the message that only a select few can really live holy lives. The rest of us are thus demoted to second-class citizen status in God’s kingdom.

Final Thoughts/Summary:

A saint is anyone who has trusted Christ and chosen to follow Him. We are made holy in God’s eyes through our relationship with Christ. We can be inspired by the lives of faithful believers who have gone before us. But we should not give them exclusive titles, pray to them, or do anything else that may rob God of the glory He fully deserves.

I am the Lord; that is my name;
 

my glory I give to no other,
 

nor my praise to carved idols. 

-Isaiah 42:8

Advent: It Begins

It seems increasingly that Evangelicals are employing matches, cigarette lighters and fireplace starters on Sunday mornings to light candles in celebration of the season of Advent, a part of the Christian calendar more unfamiliar to some until recently.

While last Sunday was “the first Sunday of Advent,” the season of Advent begins for others with the first of December with the start of opening the little windows on the Advent calendar, another seasonal custom heretofore foreign to Evangelicals until recent years.

The blog St. Mark’s Lutheran Church kicks us off today:

O that you would tear open the heavens and come down…Isaiah 64:1

The Christian season of Advent begins with this plea from the prophet Isaiah. Sitting in exile in a strange country and feeling estranged from his God, the prophet prays: tear open the skies and make your presence felt, O God. Break the chains of your people and bring us peace and healing and freedom.

This prayer prepares us for the coming of the Christ-child. The heavens would be torn apart but not as the prophet had imagined. Instead of an eruption of heavenly wrath, complete with shaking mountains and nations trembling before the presence of God, there was an angel choir on Bethlehem’s hillside. Heaven had opened and a child had been born – just a child whose birth cries were lost amid the lowing cattle and the braying ass.

This Advent text reminds us of two wonderful promises of God. The first is that God does answer prayer. The deepest hopes and needs and dreams of our hearts move God.  At the heart of Christmas is the message that God’s heart is moved for us – not that our hearts are first moved for God. This is a wonderful mystery so remarkably demonstrated in the celebration of our Lord’s birth. That this should be true; how this can be true is inexplicable – but true.

The second promise is that when God comes, it is always in a way that is redemptive; God brings shalom – the healing peace for which the prophet prayed and for which our world yearns. This is the great surprise of God: God tears the heavens not just in judgment but in love… and a child is born who will rend the veil of death.

So, like the prophet, we pray and wait. Come Lord Jesus, come. Amen

An excerpt from a piece at Happy Catholic

… what continues to hit me, hard … was the picture of perfection that is painted for us by Isaiah.

A celebratory feast for all of us.

No more sadness or death for any nation because the veil is removed. That’s what we hope to find in prayer and at Mass, a time when that veil between God and us is lifted just a little. But Isaiah tells us that it will be permanently removed for all of us. Every person, every nation.

It will be as it should have been from the beginning.

During Advent we are to look for the two comings of Christ. We look for his Incarnation as a baby among us. We look for his second coming. For the first time, I really caught a sense of just what that second coming means. For all of us. For every person, every nation. I can look forward with great anticipation, thanks to that moment when the veil lifted for a second so I got the bigger picture from this reading.

Come, Lord Jesus.

From the blog, A Seat at the Table

Advent is always a new beginning. It is actually a beginning and an ending. We are beginning a new life with Christ at the center, a life that is full with Christ. We are leading and ending an old life. This must be so. There must be this movement…. We need to relinquish and empty ourselves, so that the newness Christ brings can enter and have a place to stay. We as Advent pilgrims on the way to the manger — to the great newness that the child brings — must allow ourselves to pass through the desert where John is preaching.

Paul H. Harkness, “Our Journey to the Cradle,” 4
in People’s Companion to the Breviary

This one is from a blog, Thinking Outloud (a similar but different name than my other blog)

…Advent marks the beginning of the church’s annual liturgical review of the great stories of the faith.

Traditionally it starts with the prophets, who warn that God is among us and will show her/his self even more clearly in the days to come. Get ready! they shout. I’m always puzzled at this exhortation. How can a human being get ready for God?

It’s this great human gift and problem of looking into the future. As far as we know, other mammals aren’t able to imagine the future in the same way we do. They live their lives much more in the “now” than in the “then.” But humans are so in love with the future, we think anything is possible there. The allure of a future we can imagine makes us all less attached to the present, I fear. We put off anything we can. The present? Well, we’re just passing through.

The answer for me is the spiritual skill of waiting. It’s some of the toughest emotional work we do, holding ourselves in the present while expecting something in the future. It’s not about gifts and presents, I think. It’s about waiting for God to be fully revealed to us and to a hurting world.

I will be thinking about Waiting this Advent. How hard it is, why it’s important to grow that emotional muscle, what living in the present while expecting the future feels like. I think it’s the central work of faith, managing the now and then. A belief that both the present and the future deeply matter. 

This one has appeared twice at Gerry Straub’s blog:

“Advent is the beginning of the end of all in us that is not yet Christ.” -Thomas Merton

Since the tenth century, Advent has marked the beginning of the Church year in the West. Today, Advent is hardly noticed, rarely observed, obliterated by a shopping tsunami. Advent is not four weeks of shopping for Christmas. The word “advent” literally means “arrival.” Advent is a time for being awake and aware, a time for longing and waiting, a time for preparing for the coming of Christ. Jesus tells us to light our lamps and wait for the Master. Our waiting should be an active not passive waiting. During Advent we get ready to become active participants in God’s incarnation by creating peace in our spiritual, social and personal relationships. In Advent we are asked to look at our lives, and if we see something amiss, we need to correct it. We need to turn our swords into plowshares. Our lives need to be transfigured into vessels of God’s love and compassion. Advent is a time to renounce our clinging to false securities so our eyes will not be so blinded that we cannot see the arrival of Christ in our midst. Jesus may come to you today in the form of a beggar.

We have become so familiar with the Nativity story that it is almost rendered impotent in its ability to speak to us. Advent invites us to look carefully at that cold night long ago, when there was no room at the Inn for Mary and Joseph, as we prepare to open the doors of our hearts to the coming of the Messiah.

Part of the power of the Christmas story is that it describes beautifully the spiritual birth of Christ in the heart of a mystic. In metaphorical language, Christ is born in the poor manger of our own empty hearts, the poor manger inside us, emptied of all ego, of all clinging neediness. Advent is the time of cleaning, of emptying ourselves of ourselves (and anything else) to make room for the birth of Christ. Swept clean and empty, it is the poorest, most humble place on earth and yet the perfect place for the birth of God. St. Francis and St. Clare understood this living story so well and embraced it so fully that they indeed became human vessels of the Christ child.

The best way to celebrate Christmas is to actually experience the birth of Christ within us in a deeper way than ever before. In order to do so, we need to make the inner crib ready for this new life by eliminating all the noise and inner clutter that would crowd Him out. The best way to do this is to set aside time for silence, prayer and intentional love and reverent kindness.

Jesus is coming and will soon knock on the door of your heart. Get ready–that is the message of Advent. And it is a message we need to repeatedly hear throughout the year. God’s coming transcends past and future, is more than a past event or a future expectation…God’s coming is now, this very moment. God is coming. Is my heart ready to become God’s dwelling place? I’m afraid to answer.

I wanted the last word to belong to Clark Bunch at The Master’s Table

…One aspect of studying prophesy is to realize that just as Jesus fulfilled all of the prophecies of his first coming he will someday fulfill the New Testament prophecies of his second coming.  The incarnation of the God’s Son is the greatest event in history… so far.

In the Parable of the Tenants Jesus relates the story of a land owner who leased out a vineyard to some wicked men.  They either brutalized or killed the messengers he sent to collect the rent.  Finally he sent his son, reasoning that he would be respected.  They killed the man’s own son, thinking if the heir were dead they would inherit the land.  The first century audience responded that those evil men would suffer horribly when the landlord returned.  Jesus told this parable against the leaders of the Jewish faith.  Just as their ancestors killed the prophets – God’s messengers – so they were about to kill God’s own Son.  Further, he said the Kingdom would be taken from them and given to others, namely the faithful believers among the Gentiles.

In the Old Testament, the coming of the Messiah was foretold.  Paul says that “when the fullness of time had come, God sent forth his Son.”  God is not a man that he should lie.  He is faithful and just concerning his promises.  These are scriptural truths to consider as we honor the waiting for Christ’s first coming and eagerly await the second.

Persons wanting to discover more of the deeper implications of incarnation have no shortage of online material to spark their discovery.  Each day between now and December 25th, thousands of new pieces are added.  Just do a Google blog search (type “advent” as your search criteria) or a WordPress search, then prayerfully ask God to guide you to some articles that will enrich your appreciation of the season.