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Why Jesus Is Dangerous
Copyright 2012 by Bob Rogers
Jesus is dangerous.
He is so dangerous that we read in Mark 3:6 that the Pharisees and the Herodians, who were total opposites and enemies of one another, plotted together to get rid of Him.
Of course, that a long time ago. Jesus is pretty harmless today, isn’t He? No, He’s not! Not the real Jesus. The real Jesus is more dangerous today than He was two thousand years ago.
As the Gospel of Mark tells his stories of Jesus in chapters 2-4, we see exactly why Jesus is dangerous.
I. Because He upsets our social status (Mark 2:17)
One of the most popular movies in 2011 was The Help. It is historical fiction, based on the novel by Kathryn Stockett. Set in Jackson, Mississippi, in the early 1960’s, it tells about life when black women worked as maids for white women all over the South, and were often treated as less than human. The help were never allowed to sit at the same table or even use the same restrooms as their employers. Yet the maids were the ones who actually brought up the white children. One of the maids repeatedly tells a little white girl who is neglected by her mother, “You is kind, you is smart, and you is important.” Even though the maid was being treated as unimportant herself, she reminds the little girl that she has value.
Jesus upset the social taboos of His own day when he went to eat dinner at the house of a tax collector named Levi. We read in Mark 3:15: “While He was reclining at the table in Levi’s house, many tax collectors and sinners were also guests with Jesus and His disciples… When the scribes and Pharisees saw that He was eating with sinners and tax collectors, they asked His disciples, ‘Why does He eat with tax collectors and sinners?’”
Notice that the same phrase is repeated three times: “tax collectors and sinners.” When they used the word “sinners,” they were using it as a technical term. This was a category of people. “Sinners” were people who failed to follow the religious law. Pharisees said the word with disgust in their voices. And nobody liked tax collectors, because they cheated people and worked for a foreign government.
Yet Jesus was eating with “those people.” The Pharisees tried to pressure Him to stop. The Old Testament law said to keep oneself pure. How could Jesus associate with such people?
Jesus said in verse 17: “Those who are well don’t need a doctor, but the sick do need one. I didn’t come to call the righteous, but sinners.” Today, that would be like saying, “I came to call prostitutes, not Sunday School teachers.”
Do you see why Jesus is dangerous? Why, if we acted like Him, we might have to go down to Savannah and love on homeless people. If we acted like Him, we might have to go out in the streets of Rincon and hand out food to people, and tell them, “You is important—to God.” This gets way outside our comfort zone. Dangerous stuff.
II. Because He replaces our religion (Mark 2:27-28)
Later in chapter two, Mark says that Jesus makes a shocking statement about the Sabbath, showing Jesus replaces our religion.
The Fourth Commandment says to keep the Sabbath Day holy (Exodus 20:8-11), because God rested on the seventh day of creation. The word Sabbath means “rest.” The Sabbath was very unique to Jews. No other religion had a day of rest like the Jews, and keeping the Sabbath set them apart from all other people. We need Sabbath rest today. With the craziness of our busy lives, we could all benefit from times of rest, worship, and reflection. But over the years, the Jewish rabbis had made up hundreds of rules about how to not work on the Sabbath. The rabbis had rules about how far you could walk before it was considered work, and how much you could harvest or cook before it was considered work. Their rules went to ridiculous extremes. So Mark 2:23 says that Jesus disciples picked some heads of grain on the Sabbath and ate it, and the Pharisees cried foul. “You can’t do that! That’s working on the Sabbath! You harvested wheat!”
Jesus replied, “The Sabbath was made for man, not man for the Sabbath.” This statement in verse 27 is only found in the Gospel of Mark. The Sabbath was supposed to help people rest, not to be a burden to them. But it had become a rat race. Lily Tomlin said the trouble with the rat race is that even if you win, you are still a rat. (David E. Garland, The NIV Application Commentary: Mark, p. 124)
Unfortunately, religion often becomes an end in itself. People think if they keep all the religious rules, they are right with God. Jesus upsets the apple cart, and says it’s not about religion. Then He goes even farther, and claims that He Himself has authority to change it all, as He says in v. 28, “So the Son of Man is Lord even of the Sabbath.” Remember, “Son of Man” is Jesus’ term for Himself. So Jesus is saying, “It’s not about religious rules. It’s about a relationship with Me.”
Do you see why Jesus is dangerous? If this kind of teaching gets out, people will think they don’t have to keep the religious rules. They might run wild! They might think they can work on Sunday and who knows what else they might do.
III. Because He passes over our politics (Mark 3:6)
We are in the middle of a presidential election. Later this fall, the Republicans and Democrats will be fighting it out. In Jesus’ day, they had political parties, as well. The Pharisees were the defenders of traditional values. They stood for the nation of Israel, independent from Rome. The Herodians were the supports of Herod the Great and his family who ruled after him. King Herod were under the authority of the Romans and supported the empire.
In Mark 3:1-5, what Jesus said about religion turned political. It was against their rules to heal on the Sabbath, but Jesus asked whether it was lawful to do good or evil on the Sabbath, and then He went ahead and healed the man. That was more than the Pharisees could take. So they went out and made an alliance with their political arch-enemies, the Herodians. Read it in Mark 3:6: “Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.”
Wow! Jesus was considered so dangerous, that it could bring the Republicans and the Democrats together for a joint session and a unanimous vote. Kill Him!
No political party has a monopoly on Jesus Christ. Politicians should not think they can press a certain hot button and have the evangelical vote. Christianity cannot be contained as a wing of a certain party and told to behave and sit down. When the Republicans are wrong on an issue, Christians must speak out, and when the Democrats are wrong on an issue, we must speak out. We must pray for our president, but our ultimate loyalty is not to him. Our ultimate loyalty is to Jesus Christ, not a government. Jesus is Lord over the Sabbath, and He is also Lord over all political alliances. Christ passes over politics.
That’s dangerous talk. People might think they don’t have to obey the government if we keep talking like that. Didn’t the early disciples say to their government, “We must obey God rather than men!” (Acts 5:29). Jesus is dangerous.
IV. Because He scares us about our sin (Mark 3:28-30)
Jesus said something in Mark 3:28 that may be the most dangerous thing we have read yet. He said, “I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
Wow! The unpardonable sin. That is a frightening thought, that we could commit an eternal sin that could never be forgiven. We read about it again in 1 John 5:16: “There is a sin that leads to death.”
There have been all kinds of speculation about what is the unpardonable sin. Many people think it is murder or rape or child molestation. Some churches teach that suicide is unpardonable, since it is self-murder and there is no opportunity to repent afterwards. But according to Mark 3, none of these are the unpardonable sin.
Look at the context of Jesus’ words. The Jewish religious leaders took another pot-shot at Jesus in Mark 3:22. They said the reason he had driven out demons was that Jesus was demon-possessed Himself. “By the prince of demons he is driving out demons,” they said. It was in response to being accused of being a demon that Jesus said that blasphemy against the Holy Spirit cannot be forgiven. Then just to make it clear this applied to the words of the religious leaders, read Mark’s comment in verse 30: “He said this because they were saying, ‘He has an evil spirit.’”
Thus, they committed blasphemy against the Holy Spirit because they said Jesus had an evil spirit. Clearly, the unpardonable sin is rejection of Jesus Christ.
That scares us. This goes completely against politically correct thinking. This means murderers and rapists and child molesters can be forgiven. It means a person can be forgiven of suicide. It also means that a law-abiding citizen who rejects Jesus Christ will not be forgiven and will go straight to hell. How narrow-minded is that? The world thinks we’re crazy with that kind of thinking, but that’s what Jesus says.
We would like to think that we can handle our own sin. We think as long as we’re not murders or something we don’t need to worry about our sin. But Jesus says we can’t handle it without Him. Without Him we’re hopelessly lost. Dangerous stuff.
V. Because He petrifies us with His power (Mark 4:41)
Yet there is one more reason that Jesus is dangerous. In Mark 4:36 we read that Jesus and his disciples got in a boat on the Sea of Galilee. The Sea of Galilee is 700 feet below sea level, and is surrounded by mountains. Mt. Hermon, located only 30 miles north of the sea, is 9,200 feet high. The cold air rushing down from the mountains hitting the warm air coming up from the water can turn into a sudden storm, and that is what happened to Jesus and His disciples that day.
Mark 4:37 calls it a “furious squall” that nearly swamped their boat. But verse 38 says Jesus was at the stern, sleeping on a cushion.
But what happened next was even more amazing. Jesus got up, rebuked the wind and waves, and said, “’Quiet! Be still!’ Then the wind died down and it was completely calm.”
You know what most Sunday School classes do with this story? They spiritualize it. The teacher says, “Jesus calmed the storm.” Then the teacher looks around the room and says, “What storm are you going through?” Then people talk about Jesus helping them through their problems. But this is not a story about Jesus making us comfortable when our problems make us uncomfortable. This is a story that says with Jesus, we’ve got an even bigger problem.
When the storm started, the disciples were afraid. Jesus even asked them in verse 40, “Why are you so afraid?” But when Jesus showed His power to still the storm, verse 41 says they were “terrified.”
There is a story of King Canute, the King of Denmark in the eleventh century. His courtiers were flattering him excessively, and he said, “Am I divine?” He walked to the seashore and said, “Stop,” but the ocean waves kept coming in. What he was saying was, “Only God can stop the sea, and I’m not God.” (Timothy Keller, King’s Cross, p. 50).
If Jesus is Lord over the storm, He’s Lord over everything. We can’t tuck Him away during the week and pull Him out on Sunday. He won’t stay tucked away. He is Lord over our social relationships and Lord over our religious rules and Lord over our politics. But He is much more! He is Lord over our eternal destiny and able to pardon us forever to Heaven or sentence us forever to an eternity in Hell for rejecting Him, because He is Lord over all.
The storm had a power they could not control, and Jesus had infinitely more power, and they had less control over Him. That’s dangerous. No wonder they were terrified. But here’s the difference. A storm doesn’t love you, but Jesus does.
A storm is indifferent; if you are in the path of the wind, you get blown away. But if you are in the path of the untamed love of Jesus, you are filled with His protection and care. A storm doesn’t love you, but Jesus does.
Likewise, social rules and social taboos don’t care about you. If you don’t fit in with the right crowd, then tough luck. But Jesus cares about you and accepts you; He will break the social barriers to get to you and love you.
Religion doesn’t care about you. If you don’t fit into the rules, you’re out. Religion doesn’t love you, but Jesus does. He didn’t design the Sabbath to burden you; He designed it to give you rest in His grace. He said, “Come to me, and I will give you rest.”
Political parties and political machines don’t care about you. When they don’t need you, they will discard you. Political parties don’t love you, but Jesus does. Make Jesus your resident president and you will never have to fear the unpardonable sin. In fact, you will be pardoned, forever.
Timothy Keller says that if the disciples had really understood that Jesus was both powerful and loving, they would not have been scared. They thought if Jesus loved them He wouldn’t let bad things happen to them. They were wrong. He can love somebody and still let bad things happen to them, because He is God, and He knows better than they do.
Keller says, “If you have a God great enough and powerful enough to be mad at because he doesn’t stop your suffering, you also have a God who’s great enough and powerful enough to be have reasons that you can’t understand…. If you’re at the mercy of the storm, its power is unmanageable and it doesn’t love you. The only place you’re safe is in the will of God.” (Timothy Keller, King’s Cross, p. 52)
Yes, Jesus is dangerous; you cannot control Him. But in the storm, there’s no safer place to be than in His arms. He’s dangerous, but because He’s so powerful, He is able to take care of you. Will you trust your life to Him?
Preached at First Baptist Church, Rincon, GA January 15, 2012 A.M.
Dr. Bob Rogers, pastor.
Questions about Heaven
Melissa C. recently wrote to ask the following about Heaven, and gave me permission to post her question and my response. She wrote:
“It bothers me that heaven is described as having mansions, gold, etc. and that those type of items should be such an incentive (for lack of a better term). I know that Jesus often preached that there would be a reward in heaven but as he focused not on material things it is inconsistent that heaven is described in a materialistic manner. If the focus in heaven is praising God, why the promise of what I describe as “earthly” treasures? As I believe that we leave behind our earthly shell when we die, what is the significance of the saveds’ bodies rising from their graves when Christ returns to earth?”
My answer was:
Melissa,
You ask some good questions that others have wondered.
1. John Piper addresses the first question very well in his book, Desiring God. He points out that there is nothing wrong with the motivation of rewards and pleasure for following God. The Old Testament psalmists often spoke of the “delight” of God’s law and delight of knowing God Himself (Psalm 1:2; 37:4; 119:77). Jesus often spoke of rewards in heaven. The Sermon on the Mount is full of such references (Matthew 5:12, 19; 6:1, 4, 6, 18, 20-21; 7:11). While Jesus told us not to focus on earthly treasures, there is no reason to think that we will not receive heavenly treasures. In fact, Jesus says this very thing in Mark 10:29-30. After telling a rich young man to give away his possessions to the poor and follow Him, Jesus then assures the disciples that anyone who has left behind family or possessions for the gospel will receive a hundred times as much in reward as well as eternal life. So it’s not that there is anything wrong with having a desire for reward or for good things; the problem is when material things because our first priority before the Lord Himself. As Jesus said in Matthew 6:33, seek FIRST His kingdom, and then these things will be given to you, as well!
2. We leave behind our earthly shell when we die, and our spirits and souls go immediately to be with the Lord. But the Bible also teaches that just as Jesus’ body was literally raised to life and glorified, so our own bodies will be raised and we will have new, perfectly renewed bodies. Philippians 3:20-21 says Jesus will transform our lowly bodies so they will be like His glorious body. We read in 1 Corinthians 15:51-54 explicitly states that our corrupt, perishable bodies will be changed to incorrupt, imperishable bodies at the resurrection. This resurrection will happen at the return of Christ (1 Thessalonians 4:16-17). So the teaching of scripture is that at death our souls go to heaven, but at the Second Coming of Christ, our bodies are raised and reunited with our souls in heaven, the “new heaven” of Revelation 21:1.
A great book on this subject is Heaven by Randy Alcorn.
Jesus in Every Book of the Bible
In Genesis, Jesus is the Ram at Abraham’s altar
In Exodus, He’s the Passover Lamb
In Leviticus He’s the High Priest
In Numbers He’s the Cloud by day and Pillar of Fire by night
In Deuteronomy He’s the City of our refuge
In Joshua He’s the Scarlet Thread out Rahab’s window
In Judges He is our Judge
In Ruth He is our Kinsman Redeemer
In 1st and 2nd Samuel He’s our Trusted Prophet
And in Kings and Chronicles He’s our Reigning King
In Ezra He’s our Faithful Scribe
In Nehemiah He’s the Rebuilder of everything that is broken
And in Esther He is the Mordecai sitting faithful at the gate
In Job He’s our Redeemer that ever lives
In Psalms He is my Shepherd and I shall not want
In Proverbs and Ecclesiastes He’s our Wisdom
And in the Song of Solomon He’s the Beautiful Bridegroom
In Isaiah He’s the Suffering Servant
In Jeremiah and Lamentations it is Jesus that is the Weeping Prophet
In Ezekiel He’s the Wonderful Four-Faced Man
And in Daniel He is the Fourth Man in the midst of a fiery furnace
In Hosea He is my Love that is forever faithful
In Joel He baptizes us with the Holy Spirit
In Amos He’s our Burden Bearer
In Obadiah our Savior
And in Jonah He is the Great Foreign Missionary that takes the Word of God into all the world
In Micah He is the Messenger with beautiful feet
In Nahum He is the Avenger
In Habakkuk He is the Watchman that is ever praying for revival
In Zephaniah He is the Lord mighty to save
In Haggai He is the Restorer of our lost heritage
In Zechariah He is our Fountain
And in Malachi He is the Sun of Righteousness with healing in His wings.
In Matthew, “Thou art the Christ, the Son of the Living God”
In Mark He is the Miracle Worker
In Luke He’s the Son of Man
And in John He is the Door by which every one of us must enter
In Acts He is the Shining Light that appears to Saul on the road to Damascus
In Romans He is Our Justifier
In 1st Corinthians our Resurrection
In 2nd Corinthians our Sin Bearer
In Galatians He redeems us from the law
In Ephesians He is our Unsearchable Riches
In Philippians He supplies our every need
And in Colossians He’s the Fullness of the Godhead Bodily
In 1st and 2nd Thessalonians He is our Soon Coming King
In 1st and 2nd Timothy He is the Mediator between God and man
In Titus He is our Blessed Hope
In Philemon He is a Friend that sticks closer than a brother
And in Hebrews He’s the Blood of the Everlasting Covenant
In James it is the Lord that heals the sick
In 1st and 2nd Peter He is the Chief Shepherd
In 1st, 2nd and 3rd John it is Jesus who has the tenderness of love
In Jude He is the Lord coming with 10,000 saints
And in Revelation, lift up your eyes, Church, for your redemption draws near; He is our King of Kings and Lord of lords!
— Source Unknown
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HCSB Study Bible is outstanding
The Holman Christian Standard Bible (HCSB) is an excellent Bible translation that premiered in 2004. It is more readable than the New American Standard Bible (NASB), but more accurate than the New International Version (NIV). However, until now there has not been a really good study Bible available in the HCSB, with the exception of the Apologetics Study Bible, which is really intended for scholarly readers. The HCSB Illustrated Study Bible was not really a study Bible, but more of a Bible with a lot of illustrations. The absence of a good popular study Bible in this good translation is about to change in October 2010.
The HCSB Study Bible was published in October 2010. I had the opportunity to study a preview copy and later I reviewed a hardbound copy.
As a busy pastor, I love the rich resources available all in one volume in the HCSB Study Bible. This study Bible takes some of the good qualities of both the HCSB Illustrated Study Bible and the HCSB Apologetics Study Bible, but much more. The Apologetics Study Bible is more scholarly, whereas the HCSB Study Bible takes a more popular approach. However, don’t let that statement mislead you. The HCSB Study Bible is very thorough in dealing with all kinds of issues of Bible interpretation and the footnotes do an excellent job of discussing the important issues of interpretation, historical background and theology. It has all of the things one would expect in a study Bible, including center column cross-references, helpful notes at the bottom of the page, maps, introductions to each book of the Bible and a concordance in the back (one negative is that the concordance is not a full concordance, but only a 12-page topical concordance; I hope this will be corrected in future editions). But it also has some extras that set it apart from any other study Bible I have seen: word studies of Hebrew and Greek words, time lines to place events in their historical chronology, a Bible reading plan and essays on theological issues. It has an abundance of full-color photographs to illustrate Bible times and places. I particularly like the word studies. When Luke’s gospel mentions that Jesus was born of a virgin, at the bottom of the page there is a text box with a more detailed explanation of the Greek word “parthenos,” translated “virgin.” The footnotes also make frequent explanation of Hebrew and Greek words used and their translation, which is not often found in study Bible footnotes.
The hardbound volume is well-made. It lies open on the desk, even if is open to Genesis or Revelation. The paper quality is thick enough to write on. I love the use of color in the text: chapters numbers and section headings are in brown, and verse numberings are in blue. This is easier on the eye and helps the reader find his or her place. At the bottom of the page, the textual notes have a tan background, which separates them from the study notes below which have a white background, again making it easier on the eye to find. This study Bible also makes generous use of full-color maps and illustrations. For example, at 2 Chronicles 12 the description of Shishak king of Egypt’s invasion of Israel is illustrated with a full-color map of the battles on the facing page; at John 9 there is a photograph of the Pool of Siloam where the blind man in John 9 washed his eyes.
While it is not perfect, this may very well be the best study Bible available to date.
The Colors of Christmas
(Copyright 2011 by Bob Rogers)
My family loves to ride around town and look at Christmas lights a few days before Christmas. Everybody enjoys seeing the colorful decorations this season of the year. At church, I see men wearing colorful ties, and ladies with colorful tops.
Although red and green are the primary colors of Christmas, with a little imagination we can see the Christmas story in every color.
GREEN. Green is the color of the fields where the shepherds watched their flocks by night (Luke 2:8). Green is also the color of evergreen trees that remind us of the “everlasting life” offered through the gift of God’s Son (John 3:16). Green reminds us of money, that we either spend wastefully, or use wisely to help those in need and support missions so that those who have never heard of Christ may know the real meaning of Christmas.
RED. Poinsettia plants are popular at Christmas, with their bright red leaves. Sadly, red can also symbolize spending more money than we have on gifts, and getting into debt! Red should remind us of the events of the Bible: the blood of the innocent children of Bethlehem slaughtered by King Herod in an evil attempt to stop the birth of Christ (Matthew 2:16-18), and the blood of Christ Himself shed for our salvation on the cross (1 Peter 1:18-19).
BROWN. The manger and the hay remind us of Jesus’ humility (Luke 2:7), whereas the myrrh, the most expensive of the gifts of the Magi (Matthew 2:11), remind us that he is for both rich and poor. So brown can remind us that Jesus came for all people.
YELLOW. Frankincense, one of the gifts of the Magi (Matthew 2:11), was a yellow incense used in prayer, a reminder to spend time in worship and meditation on the real meaning of Christmas, just as Mary “treasure these things in her heart” (Luke 2:19).
Yellow is also a symbol of cowardice, a warning to Christians not to miss this opportunity to share our faith at this time when the whole world is thinking about Christmas. We should be like the shepherds, who told everybody what they saw (Luke 2:17).
PURPLE. Purple is the color of royalty, reminding us of the Magi and of King Herod. While the Magi, or wise men, were probably not actually kings, it is likely that they served in the court of a king. What a contrast between the Magi and Herod! The former followed Jesus; the latter tried to kill Him. Purple can remind us of the choice every person must make to follow Jesus or not.
Purple also reminds us of Jesus Himself, who came the first time to save, but will come back to reign as “King of kings and Lord of lords” (Revelation 19:16). Every person will one day bow the knee before Him as king (Philippians 2:10).
BLACK. Black points to the night sky where the angels appeared to the shepherds to announce the Messiah’s birth (Luke 2:8-9).
Black may also remind us of the depression many people suffer at Christmas, especially those who are alone and those who have suffered a loss of a loved one since last Christmas.
Black can also remind us of the darkness of our sin, if we are without a Savior (John 3:19).
WHITE. The star in the east, the angels in the sky, and the strips of cloth wrapped around the Christ child are all represented by the color white. White is also a symbol of our cleansing from sin through faith in Jesus (Isaiah 1:18).
GOLD. The gift of gold from the Magi reminds us that Christmas is a season of gift giving (Matthew 2:11), and that God has given us the greatest gift in Jesus.
Finally, gold points us to our future in heaven. If we walk by faith now, we will walk the streets of gold then (Revelation 21:21).
After I shared these “colors of Christmas” at my church in Georgia, a Georgia Tech Yellow Jacket fan got into a discussion with a Georgia Bulldog fan. The University of Georgia fan said I had his team colors of black and red. The Georgia Tech fan replied that I also mentioned his team colors of white and gold. The Bulldog fan replied, but what about your color blue?
Actually, Elvis Presley made “blue Christmas” famous with his song by that name, didn’t he? He sang about how “I’ll have a blue Christmas without you.” Yet blue is one color we want to avoid at Christmas. If someone decorates their home in every color of Christmas, but does not have Christ in their heart, they have a blue Christmas. Yes, Jesus, I’ll have a blue Christmas if it is without You!
The antidote for a blue Christmas is a green Christmas. If I have Jesus in my heart, it is evergreen with the promise of His eternal life.
So may your Christmas be colorful and bright, and especially full of green this Christmas night!
Is it Kings or Magi?
A couple of years ago, my late friend and dear deacon, Mark Callaway, called up to ask, “Brother Bob, is it Kings or Magi?” A lot of people ask that, so I’m repeating the answer I gave Mark that day:
Mark, it was magi. Although the popular Christmas carol says, “We Three Kings Orient Are,” Matthew 2:1 says “magi,” or “wise men,” came from the east, following the star to the newborn Christ child. The term “magi” comes from a Persian word for wise men who studied the stars. The association with kings comes from Messianic passages like Isaiah 60:3, 6: “Nations will come to your light, and kings to the brightness of your radiance…They will carry gold and frankincense and proclaim the praises of the Lord.”
By the way, although Matthew 2:11 lists three gifts, scripture does not explicitly say there were three magi. I still love the traditional carol. Somehow, “We half dozen wise men from Persia are,” just doesn’t flow as well.
2011 revision of NIV Bible both pleasing and disappointing
In March 2011, the copyright owners of the most popular modern translation of the Bible in English, the New International Version (NIV), published the first revision of the NIV since 1984.
As a pastor who did not like the over-reaching political correctness of the Today’s New International Version (TNIV, copyright 2002), I was concerned when I heard that the NIV itself was going to be revised. But after studying the digital early release version in numerous passages, I have been pleased that it is more accurate, but disappointed that while the use of gender-neutral language does not go as far as the TNIV, it still goes too far.
The new NIV retains 95% of the words of the 1984 edition, but where there are changes, it communicates the original meaning better to modern readers and more accurately than before.
Let me address several issues: gender-neutral language, omission of words, and accuracy of translation.
Gender-neutral language
First, the most controversial issue of the TNIV (the earlier failed attempt to revise the NIV) was its gender-neutral language. The Southern Baptist Convention passed a resolution in June 2011 saying they “cannot commend” the 2011 NIV. Why is that? The 2011 NIV does not go as far as the TNIV. In Hebrews 12, where scripture speaks of God disciplining us like a father, the TNIV changed “father” to “parent.” This implied that God was a gender-neutral “parent” rather than our “heavenly Father.” I’m glad to report that the new NIV has “father,” just as the 1984 edition had. However, the new NIV, like the TNIV, does use gender-neutral “brothers and sisters” when the context clearly means all believers. Since modern English speakers use both genders, “brothers and sisters,” when addressing all believers, not just the masculine “brothers,” it makes sense that the Bible they are reading do the same. However, this may not be acceptable to all readers, particularly in passages like Psalm 1, where the masculine pronoun is often associated with a reference to manhood. In the 1984 NIV, Psalm 1 says, “Blessed is the man who does not walk in the counsel of the wicked… He is like a tree planted by streams of water…” but the 2011 NIV renders it, “Blessed is the one who does not walk in step with the wicked…That person is like a tree planted by steams of water…”
The 2011 NIV changes “fathers” to “parents” in Malachi 4:6, although the Hebrew word is ab, fathers. Also, Ezekiel 22:30, the famous “stand in the gap” passage used by Promise Keepers to challenge men, has been changed from “man” to “someone.” A favorite verse of the men’s group, Promise Keepers, was Proverbs 27:17, because it said that as iron sharpens iron, so one man sharpens another. However, the 2011 NIV changes “man” to “person.” These kind of changes can be found hundreds of times throughout the Old and New Testaments in the 2011 NIV.
However, the 2011 NIV continues to say “sons” in Romans 8:14 and “sonship” in Romans 8:15 in a discussion of spiritual adoption which refers to the male heir. Thus it does not use gender-neutral language in places where it would impact theology, but it does use gender-neutral language in some places that have traditionally been interpreted as references to manhood. The revised NIV also continues to maintain clear sexual distinctions between the genders in passages like Genesis 1:27, which reads, “So God created mankind in his own image…male and female he created them.”
Omission of words
The second translation issue is the omission of words. One of the biggest criticisms of the 1984 NIV was that sometimes words in the Greek text simply were not translated. The most notorious example was the Gospel of Mark, which makes frequent use of the Greek word euthus, “immediately.” For some reason, there were many verses in the 1984 NIV that simply ignored this word. But the 2011 NIV is careful to translate it as “immediately” or “as soon” etc. in every place where it is used. I have been doing a verse-by-verse study of Romans in the Greek, and comparing the old and new versions of the NIV, I found that where the old NIV omitted the word “or” at the beginning of Romans 3:29, the new NIV restored the word. And in Romans 4:1, the old NIV omitted the words “according to the flesh,” but the new NIV put the phrase back in.
Accuracy of translation
The third translation issue is the accuracy of translation. In an attempt to be easy to read, the NIV has been less precise in translating words and phrases. It’s a difficult balance for any translation, but sometimes the 1984 NIV paraphrased the text in places that caused the reader to miss the technical point that the Biblical writer was making. For example, the 1984 NIV translates Romans 3:28, “observing the law.” But the 2011 NIV translates it, “works of the law.” The Greek phrase is literally, “works of the law.”
In Romans chapter 8, Paul uses the word “flesh” as a metaphor for the sinful nature. The 1984 NIV translates it “sinful nature,” which gets the idea across, but thereby obscures the deliberate play on words in Romans 8:3 when Paul says that when we were weakened by the flesh, God sent Jesus in the flesh. The 1984 NIV has “sinful nature” in these verses, but the 2011 NIV uses the literal word “flesh.”
In Romans 8:4, the 1984 NIV says that Jesus’ sacrifice satisfied the “righteous requirements” of the law. However, the Greek word translated “requirements” is singular. The 2011 NIV changes it to the singular “requirement.” This might seem a minor distinction, but theologically the singular implies that God covers the entirety of our sin, not just some sins.
In Romans 10:4, the 1984 NIV reads, “Christ is the end of the law…” The Greek word translated “end” is telos, which means completion. Paul does not mean the law will stop, but that it will be fulfilled. Thus the 2011 NIV reads,”Christ is the culmination of the law…”
Another example is Galatians 5:22, where the 1984 NIV lists “patience” among the fruit of the Spirit. The problem is, that there are two Greek words for patience: one word means patience with circumstances, and one word means patience with people. The word used in Galatians 5:22 means patience with people, so the 2011 NIV translates it “forbearance.”
The 2011 NIV has improved the accuracy of many passages in the Old Testament, as well. Psalm 93:1 reads in the 1984 NIV, “The world is firmly established; it cannot be moved.” This is similar to the KJV, which was misinterpreted centuries ago to mean the universe revolved around the earth. But the Hebrew word means stability, and so the 2011 NIV translates it, “The world is established; firm and secure.” Psalm 107 gives four stories of people who have reason to thank the Lord. Thus Psalm 107:2 reads in the 2011 NIV, “Let the redeemed of the Lord tell their story,” which is an improvement of the 1984 “Let the redeemed of the Lord say this.”
Summary
Different readers will have different opinions about the appropriateness of gender-neutral language in the revised NIV. Some will like it, and others will not. Personally, I can understand the change to “brothers and sisters” or “mankind” when the context clearly refers to all people, but when the context is not clearly gender-neutral, the translation should not be gender-neutral. It is unfortunate that this issue may cloud the discussion of this revision, which is otherwise more accurate than before. People who love the NIV and do not object to gender-neutral language should embrace this revision with even more confidence in its accuracy, and people who object to the gender-neutral language will prefer translations such as the Holman Christian Standard Bible (HCSB) or English Standard Version (ESV).
Why do Christians celebrate Christmas on December 25?
People often ask me why Christians celebrate the birth of Jesus on December 25. Actually, some Christians celebrate it on January 6, which I personally like because it’s my birthday. But I digress.
Nobody knows for certain how December 25 (and January 6) came to be the dates to celebrate Christmas. The most commonly accepted theory is that the dates were chosen, perhaps by Emperor Constantine, to divert attention from pagan holidays on the same days. Emperor Aurelian had established a winter solstice festival on December 25, A.D. 274, apparently dedicating a temple to the sun god on that date. The birthday of the Persian god Mithras, associated with light and truth, was on December 25. Egyptians celebrated the birthday of the god Aion on January 6.
Some writers believe the day was chosen because it was nine months after the month and day of Jesus’ death, and Christians wanted to celebrate his conception on the same date as his death. Why the difference in December 25 and January 6? In the East, the Jewish date of 14 Nisan, the date of Christ’s crucifixion, was thought to be on April 6, but in the West, it was thought to be on March 25. If this theory is correct, then the date may have been chosen without any connection to pagan celebrations.
One thing that is certain is that the earliest Christians did not celebrate Christmas as we know it today. The Gospels say nothing about the date of Christ’s birth. It seems unlikely the shepherds would be outdoors watching the flocks at night in the winter (Luke 2:8). In the year A.D. 243, the church father Cyprian theorized that Christ’s birth should be celebrated on March 28, the spring equinox, for “on that day on which the sun was made on the same day was Christ born.” The oldest reference to Christmas occurs in a Roman church calendar in A.D. 354. By A.D. 376, the Roman bishop was requiring churches to celebrate Jesus’ birth on December 25, but eventually Eastern Christians celebrated Christ’s birth on January 6, as many still do to this day.
Finding Christ in the Christmas tree
Copyright 2011 by Bob Rogers
On November 25
, 2011, the day after Thanksgiving, a horse-drawn carriage brought a 19-foot balsam fir Christmas tree, grown in Wisconsin, and delivered it to the White House, met by First Lady Michelle Obama and her girls. The tradition of bringing a Christmas tree to the White House goes back to 1866.
All over America and the world, people are putting up Christmas trees for the holiday. But what does this have to do with the birth of Jesus? Is it just a pagan practice, or can we find Christ in the Christmas tree?
The tree symbolized Israel (Isaiah 5; Ezekiel 17; Daniel 4:10-12)
In ancient Israel, a tree symbolized God’s people Israel. Isaiah 5 gives a parable of a vineyard that was planted but failed to produce good fruit, and so it is torn down. Isaiah says, “For the vineyard of the Lord of Hosts is the house of Israel, and the men of Judah, the plant He delighted in.” (Isaiah 5:7, HCSB).
Ezekiel 17 gives another parable comparing Israel to a tree, saying God will plant a sprig on a mountain. “I will plant it on Israel’s high mountain so that it may bear branches, produce fruit, and become a majestic cedar… Then all the trees of the field will know that I am Yahweh.”
Thus Psalm 1:3 speaks of the righteous man as like a tree planted by water, and in Matthew 3:10, John the Baptist says every tree that doesn’t produce is cut down.
Daniel 4 tells how God used a vision of a tree to warn King Nebuchadnezzar of Babylon to beware of his pride. He told about a tree that reached to the sky, but it was cut down, and Daniel said, “That tree is you, the king.” (Daniel 4:22).
So a tree often symbolized Israel, although it could also symbolize the life of others.
The Christmas tree symbolized life (Luke 23:31)
But what about the tradition of the Christmas tree? Where did it come from?
There are many different stories, since ancient peoples have made use of trees and even worshipped them. One of my favorite stories is of St. Boniface, the missionary to the Germans in the 8th century. Boniface told them about Jesus Christ, but they worshipped a great oak tree. So Boniface boldly went to the oak with an axe and began to chop it down. The Germans were ready to kill him, when a great wind came and blew the tree down. After that, the Germans converted to Christianity in large numbers.
Some legends tell that St. Boniface later decorated a fir tree to represent Jesus instead of their pagan gods. It is uncertain whether this is true.
The best historical records indicate that Christmas trees as we know them began in the 15th or 16th century in Latvia, Estonia and northern Germany, with a tradition of bringing an evergreen tree to the town square on Christmas Day, dancing around it, and letting it burn. Eventually, people in Germany began to light a tree on Christmas Eve with candles. The Christmas tree was unknown in colonial America, but Germans brought the Christmas tree tradition to America in the 19th century. The German word, Tannenbaum in the Christmas carol “O Tannenbaum,” is translated loosely in English as “Christmas tree,” but literally it means “fir tree,” referring to an evergreen tree used at Christmas.
And here we begin to see a connection to Christ. Notice what Jesus said in Luke 23:31 when He was being taken to the cross: “For if they do these things when the wood is green, what will happen when it is dry?” The reference to the “wood is green” means when it is alive. An evergreen tree is still alive in the winter, which is why it is called “evergreen.” So the evergreen Christmas tree represents life, and eternal life.
Christ is symbolized by a tree of life (Isaiah 11:1-10) and a tree of death (1 Peter 2:24)
So if we stay with the symbolism of life in a tree, notice what we read in the prophecy of Isaiah 11: “Then a shoot will grow from the stump of Jesse, and a branch from hjis roots will bear fruit… On that day the root of Jesse will stand as a banner for the peoples. The nations will seek Him, and His resting place will be glorious.” (Isaiah 11:1, 10, HCSB).
Jesse was the name of the father of King David, so this passage is referring to the Messiah who would be a descendant of David. Notice the description of the Messiah in verses 2 and following:
“The Spirit of the Lord will rest on Him—
A Spirit of wisdom and understanding,
A Spirit of counsel and strength,
A Spirit of knowledge and the fear of the Lord…”
From the beginning to the end of the Bible, we read of a tree of life. In the Garden of Eden, Genesis 2:9 speaks of a tree of life, and in Revelation 22:2 we read that in heaven, “The tree of life was on both sides of the river, bearing 12 kinds of fruit, producing its fruit every month. The leaves of the tree are for the healing of the nations…”
Jesus is symbolized by this tree of life, for Christ gives us life. And how? Because he is also represented by a tree of death by his death on the cross!
Crucifixion was so horrible it was illegal to crucify a Roman citizen, and Jews saw it as a curse. Deuteronomy 21:23 says that anybody executed on a tree is cursed, and Galatians 3:13 repeats this. So when Jesus was nailed to the cross, which of course was made from a tree, the Jews thought He was cursed.
Yet look what we read in 1 Peter 2:24: “He Himself bore our sins in His body on the tree, so that, having died to sins, we might live for righteousness, for you have been healed by His wounds.”
Thus the tree of life became the tree of death so that by faith in Christ, we could enjoy life.
The best Christmas gift was not under a tree, but hung upon a tree, the tree of Calvary.
So you see, we can see Christ in the Christmas tree!
First United Methodist Church in Pittsburgh, Pennsylvania created a “Carols in the Park” display with 21 trees, each representing a different Christmas carol, from “Hark the Herald Angels” to the “King of Kings.”
Why don’t we have our own traditions to see Christ in the Christmas tree? Perhaps you can take a nail, and place a ribbon around it, and hang it on your Christmas tree, as a reminder that the greatest gift hang upon a tree for you and me? Perhaps you can make a Christmon tree, filled with Christian symbols. There are many ways to find Christ in the Christmas tree, if we will only look.
How to pray when suffering: lessons from Lamentations
Copyright 2011 by Bob Rogers
“I called on Your name, Yahweh, from the depths of the Pit. You hear my plea: Do not ignore my cry for relief.” — Lamentations 3:55-56, HCSB
After Jerusalem was destroyed by Babylon in 586 B.C. and they sent the Jews into exile, Jeremiah the prophet wrote the Book of Lamentations, a poem full of mourning but also full of faith. In this little book, we learn lessons on how to pray in our times of suffering.
1) Plead for God to notice your pain. Jeremiah asked God to “look” (1:9, 11) and “see” (1:20). He repeatedly asked Yahweh to “remember my affliction” (3:19).
2) Admit your own sin and take responsibility for your any ways you have brought suffering on yourself. “We have sinned” (3:42). “Woe to us, for we have sinned.” (5:16). Even though Jeremiah tells the Lord that their suffering is unbearable, he also admits, “Why should any living person complain, any man, because of the punishment for his sins?” (3:39).
3) Praise the Lord anyway. After lamenting the horrors of the destruction of Jerusalem that led to cannibalism (2:20) and priests and prophets murdered in the temple (2:20), it is amazing to read Jeremiah’s statement in 3:22-23: “Because of the Lord’s faithful love we do not perish, for His mercies never end. They are new every morning; great is Your faithfulness!”
4) Wait for the Lord to bring justice. “The Lord is good to those who wait for Him… It is good to wait quietly for deliverance from the Lord.” (3:25-26). “You defend my cause, Lord; You redeem my life. Lord, You see the wrong done to me; judge my case.” (3:58-59).
5) Ask the Lord to restore you, bringing good results from the bad experiences of your life. “Lord, restore us to Yourself, so we may return; renew our days as in former times.” (5:21).
Bob Rogers 