| GOD’S WORD Translation | |
|---|---|
| File:GODSWORD-cover.jpg GOD’S Word |
|
| Full name: | GOD’S WORD Translation |
| Abbreviation: | GW |
| Complete Bible published: | 1995 |
| Textual Basis: | NT: Nestle-Aland Greek New Testament 27th edition. OT: Biblia Hebraica Stuttgartensia. |
| Translation type: | Closest Natural Equivalence |
| Publisher: | Baker Publishing Group |
| Copyright status: | Copyright 1995 by God’s Word to the Nations |
GOD’S WORD Translation (GW) is an English translation of the Bible translated by the God’s Word to the Nations Society.
History
The GOD’S WORD Translation (GW) of the bible was produced by the God’s Word to the Nations Bible Society (www.godsword.org) in Cleveland, Ohio (although since April 2005 the Society has relocated to the Jacksonville Fl metro area). Although many of its members were affiliated with the Lutheran Church Missouri Synod (LCMS), the Society, however, has no official ties to this specific Christian denomination. GW had its beginnings with a New Testament translation titled «The New Testament in the Language of Today: An American Translation», published in 1963 by LCMS pastor and seminary professor William F. Beck (1904–1966).
According to Rev. Michael Hackbardt, Executive Director of God’s Word to the Nations since June 1992, Beck had not completed the Old Testament portion of his Bible prior to his death in 1966, but was awaiting textual suggestions from two colleagues, Elmer Smick, Professor of Old Testament at Gordon Conwell Theological Seminary and Erich Kiehl of Concordia Seminary. Smick and Kiehl ensured it was published posthumously in 1976 as An American Translation (AAT).
In 1978, it was decided that Beck’s translation would be revised. Phillip B. Giessler, a pastor from Cleveland then formed a committee and revision work began in 1982. The work of Giessler’s committee (although it was — much like Dr. Beck’s earlier work — essentially a «one-man» translation team with a single English reviewer) yielded another translation of the New Testament that was released in 1988 titled New Testament: God’s Word to the Nations (GWN) This work was later renamed the New Evangelical Translation (NET) in 1990. (Important note: Beck’s AAT, according to Rev. Hackbardt, only served as a basis for «English style.» In early 1992, according to Hackbardt, all the earlier New Testament work was abandoned by the Society and an entirely new Bible translation based on the best Hebrew, Aramaic, and Koine Greek texts and using the translation principle «closest natural equivalence — beginning with the Old Testament — was completely re-translated by the Society’s five scholars, 17 technical reviewers, and four English reviewers. In early 1994 the translation was renamed GOD’S WORD prior to being turned over to World Bible Publishers in October 1994 for publication in March 1995.
The GOD’S WORD Translation was released by World Publishing of Iowa Falls, Iowa in March 1995. The publishing rights were later acquired in June, 2003, by Green Key Books of Holiday, Florida, [1] and in 2008 rights to GOD’S WORD were acquired by Baker Publishing Group.[2]
Translation theory
Donald Burdick of the Cincinnati Bible College and Seminary states that there are three general approaches to Bible translations: (1) concordant, (2) free paraphrase, and (3) closest equivalence.[3] Within the latter method of closest equivalence, William L. Wonderly proposes a «dynamic equivalence,».[4] and according to Burdick, this approach has been used for GOD’S WORD Translation, along with Today’s English Version and the New English Bible.[3]
However, according to Rev. Michael Hackbardt, the Society’s executive director who oversaw the complete translation of the Old and New Testaments comprising GOD’S WORD from June 1992 until October 1994, the translation team and English reviewers did not create a «function/or dynamic equivalent» translation, but a «closest natural equivalent» translation of the Scriptures.
GW’s publishers believe that communicating the original meaning of the Hebrew, Aramaic, and Greek texts that comprise the Scriptures so that everyone can understand what the Bible means for all of God’s people today, requires taking a completely new look at the original languages. Many modern translations, they argue, have chosen simply to follow the traditions of older accepted translations, though the traditional words and grammar may no longer mean what they once did, or are not understood.
The theory followed by the Bible Society’s translators is «closest natural equivalent» translation. The first consideration for the translators of GOD’S WORD was to find equivalent English ways of expressing the meaning of the original text. This procedure ensures that the translation is faithful to the meaning intended by the original writer. The next consideration was readability. The meaning is expressed in clear, natural English by using common English punctuation, capitalization, nearly perfect English grammar (in other words, you can teach English grammar from the biblical text of GOD’S WORD, and word choice. The third consideration was to choose the most «natural equivalent» that most closely reflected the style of the Hebrew, Aramaic, or Greek text. This translation theory is designed to avoid the awkwardness and inaccuracy associated with form-equivalent translation, and it avoids the loss of meaning and oversimplification associated with function-equivalent translation. It’s also important to note that GOD’S WORD is «gender accurate,» rather than «gender neutral» as are most «function equivalent» translations and paraphrases. [5]
About their translation, GW translators claim:
Traditionally, the Scriptures have been translated into English by teams of scholars serving part-time. This translation project employed full-time biblical scholars and full-time English editorial reviewers. GOD’S WORD is the first English Bible in which English reviewers were actively involved with scholars at every stage of the translation process. Because of the involvement of English experts, GOD’S WORD looks and reads like contemporary American literature. It uses clear, natural English; follows standard punctuation and capitalization rules; and is printed in an open, single column format that enhances readability. And, the poetry is extraordinary. All of this makes GOD’S WORD an exceptional literary work [6]
Criticism and Responses
Proponents claim the result of this new translation is that it reads more easily than a literal translation. The translators claim that GW is one of the «most readable» and «most accurate» translations available today[7]. GW uses a dynamic equivalence translation methodology it calls «Closest Natural Equivalence».[8]. Critics argue that the dynamic equivalence translation method forfeits translation in favor of interpretation and commentary, separating the reader from the actual words of the biblical author.[9]
Bible language researcher Michael Marlowe is critical of the translation techniques used in the GW, and feels it takes too much liberty in simplifying the original Greek and Hebrew texts. In so doing, argues Marlowe, the translators have deviated from the original emphasis of scripture. They argue there is a place for translations that can simplify these terms, but GW is one of a growing number of new translations of the Bible that uses a paraphrasing method which goes beyond the aim of a pure (literal) translation, which may result in difficult, misunderstood terms and produces a translation that also interprets the scripture.
Marlowe more generally questions translation methods such as Closest Natural Equivalence when he writes:
«[The methodology’s] pretensions to ‘scientific’ principles of linguistics are dubious, as has been pointed out by numerous linguists and biblical scholars. It results in a simplification of the text in which important features of the Bible are erased»[10].
References
- ↑ http://www.godsword.org/cgi-bin/gwstore.cgi?cart_id=177546_26794&page=history.htm
- ↑ History of the GOD’S WORD translation
- ↑ 3.0 3.1 Bible Translation: Why, What and How?, Donald W. Burdick, March, 1975.
- ↑ William L. Wonderly, Bible Translations for Popular Use, United Bible Societies, 1968, p. 50.
- ↑ Translation Process for Laypeople
- ↑ God’s Word to the Nations
- ↑ GOD’S WORD website
- ↑ Translation process of GOD’S WORD for scholars
- ↑ Leland Ryken, The Word of God in English, Crossway Books, 2002, p.26.
- ↑ Against the Theory of ‘Dynamic Equivalence’
- The History of Our Translation at GodsWord.org
- ‘A Guide to GOD’S WORD Translation: Translating the Bible according to the Principles of Closest Natural Equivalence’ at [1]
- Comfort, Philip W. The Complete Guide to Bible Versions, p. 145.
External links
- God’s Word to the Nations
- GOD’S WORD Translation (GW) Blog
- Baker Publishing Group
From Wikipedia, the free encyclopedia
| God’s Word Translation | |
|---|---|
A presentation edition of a GOD’S WORD bible |
|
| Full name | God’s Word Translation |
| Abbreviation | GW |
| Complete Bible published |
1995 |
| Textual basis | NT: Nestle-Aland Greek New Testament 27th edition. OT: Biblia Hebraica Stuttgartensia. |
| Translation type | Closest Natural Equivalence |
| Publisher | God’s Word to the Nations Mission Society |
| Copyright | 1995, 2003, 2013, 2014, 2019, 2020 |
| Website | godsword.org |
|
Genesis 1:1–3 In the beginning God created heaven and earth. Then God said, “Let there be light!” So there was light. John 3:16 God loved the world this way: He gave his only Son so that everyone who believes in him will not die but will have eternal life. |
The God’s Word Translation (GW) is an English translation of the Bible. God’s Word to the Nations Mission Society managed and funded the translation.
History[edit]
The God’s Word Translation of the Bible was produced by the God’s Word to the Nations Bible Mission Society in Cleveland, Ohio, which relocated in April 2005 to the Jacksonville, Florida, metro area. Although many of its board members were affiliated with the Lutheran Church–Missouri Synod (LCMS), the society has no official ties to this specific Christian denomination. GW had its beginnings with a New Testament translation titled The New Testament in the Language of Today: An American Translation, published in 1963 by LCMS pastor and seminary professor William F. Beck (1904–1966).
According to Michael Hackbardt, Executive Director of the society since June 1992, Beck had not completed the Old Testament portion of his Bible prior to his death in 1966, but was awaiting textual suggestions from two colleagues, Elmer Smick, Professor of Old Testament at Gordon Conwell Theological Seminary, and Erich Kiehl of Concordia Seminary. Smick and Kiehl ensured it was published posthumously in 1976 as An American Translation (AAT).
In 1978, it was decided that Beck’s translation would be revised. Phillip B. Giessler, a pastor from Cleveland, Ohio, formed a committee and revision work began in 1982. The work of Giessler’s committee (although it was—much like Dr. Beck’s earlier work—essentially a «one-man» translation team with a single English reviewer) yielded another translation of the New Testament that was released in 1988 as the New Testament: God’s Word to the Nations (GWN) This work was later renamed the New Evangelical Translation (NET) in 1990. However, according to Hackbardt, Beck’s AAT served only as a basis for «English style». In early 1992, according to Hackbardt, all the earlier New Testament work was abandoned by the Society and an entirely new Bible translation based on the best Hebrew, Aramaic, and Koine Greek texts, and using the translation principle «closest natural equivalence»—beginning with the Old Testament—was completely re-translated by the society’s 5 scholars, 17 technical reviewers, and 4 English reviewers. In early 1994 the translation was renamed GOD’S WORD prior to being turned over to World Bible Publishers of Iowa Falls, Iowa, in October 1994.
The God’s Word Translation was released by World Publishing in March 1995. The publishing rights were acquired in June 2003 by Green Key Books of Holiday, Florida, and in 2008, rights to the translation were acquired by Baker Publishing Group.
In January 2016, God’s Word to the Nations Mission Society ended its publishing arrangement with Baker Publishing Group[1] and began to market and make the God’s Word Translation available for licensing and for custom Bible, evangelism, and mission resources to ministries and parachurch organizations.
Translation theory[edit]
GW uses a dynamic equivalence translation methodology it calls «Closest Natural Equivalence».[2] Its publishers believe that communicating the original meaning of the Hebrew, Aramaic, and Greek texts that comprise the Scriptures such that everyone can comprehend requires taking a completely new look at the original languages. Many modern translations, they argue, have chosen simply to follow the traditions of older accepted translations, though the traditional words and grammar may no longer mean what they once did, or are not understood.
Closest natural equivalent translation (CNE) provides readers with a meaning in the target language that is equivalent to that of the source language. It seeks to express that meaning naturally, in a way that a native English speaker would speak or write. Finally, it expresses the meaning with a style that preserves many of the characteristics of the source text.
CNE does not, however, attempt to make all books or passages function on the same level. The more difficult books of the Bible are translated to the same level of difficulty as the original languages. In addition, abstract concepts in Greek and Hebrew are translated into abstract concepts in English, and concrete concepts remain concrete in translation.
About their translation, GW translators claim:
Traditionally, the Scriptures have been translated into English by teams of scholars serving part-time. This translation project employed full-time biblical scholars and full-time English editorial reviewers. God’s Word is the first English Bible in which English reviewers were actively involved with scholars at every stage of the translation process. Because of the involvement of English experts, God’s Word looks and reads like contemporary American literature. It uses clear, natural English; follows standard punctuation and capitalization rules; and is printed in an open, single column format that enhances readability. And, the poetry is extraordinary. All of this makes God’s Word an exceptional literary work.[3]
References[edit]
- ^ «Translation History». God’s Word Mission Society. Retrieved 2023-03-13.
- ^ «2019 Bible Translation Comparison Chart | GOD’S WORD». God’s Word Mission Society. Retrieved 2019-03-03.
- ^ The Process Used to Produce God’s Word, God’s Word to the Nations Mission Society[permanent dead link]
- A Guide to GOD’S WORD Translation: Translating the Bible according to the Principles of Closest Natural Equivalence at [1]
- Comfort, Philip W. The Complete Guide to Bible Versions, p. 145.
External links[edit]
- GOD’S WORD Translation at Biblia.com
- GOD’S WORD to the Nations Mission Society — GOD’S WORD® Translation Bible
- Search results | Baker Publishing Group
God’s Word to the Nations
Jeremiah 46–51
Main Idea: God punishes those who hurt his children.
- Egypt (46)
- The Philistines (47)
- Moab (48)
- Smaller Nations (49)
- Ammon (49:1-6)
- Edom (49:7-22)
- Damascus/Syria (49:23-27)
- Kedar/Arabia (49:28-33)
- Elam/Persia (49:34-39)
- Babylon (50–51)
The weight of the text of Jeremiah predicts doom for Israel. They have long neglected God as their source of hope and have dug cisterns that hold no water. As a result, God has used the nations that come against them as his means of discipline. Now God is going to punish those nations. That might surprise us.
However, what should not surprise us is that God defends those who are his own. This is a consistent theme throughout Scripture. God is perennially focused on those who have no ability to defend themselves. Both the Major and the Minor Prophets deal with the issue of social justice.
The first dispute in the Christian church concerned poor widows who were neglected (Acts 6). The precursor to church infrastructure was created to help those who were disadvantaged. The book of James offers a stinging rebuke of those who neglect the needy. In fact, James uses compassion on the needy as an example of works that accompany true faith (Jas 1:27).
Here is the most shocking instance of God’s defending his own: in the end of it all, Jesus will come back to lovingly wed his bride the church. Then, after the marriage supper of the Lamb, Jesus will defend his bride. When a battle ensues, the army, perhaps the believers standing with Christ, is arrayed in white—garments that have not been stained with blood. Christ has the bloody garment because he has already entered the battle on behalf of the church. This is why it is said of him that he comes back to bring righteous judgment (Rev 19:11). He is the perfect Judge, and he is coming back to make things right.
Jesus is said to have laser-like eyes (Rev 1:14; 2:18; 19:12). That is not an indication of brute strength. Rather, the eyes are a means by which a person knows things. We acquire knowledge though what we see. Jesus sees all; therefore, he is in a perfect position to execute right judgment. There is so much injustice in the world, but Christ sees it all and will one day make all things right.
Perhaps we did not think of the problems of Israel this way, but God does. Even though Israel is under his discipline, he still wants to protect those who are defenseless, especially those who are his own. So now God is passing judgment on those who have abused his children. He is serious, and the judgment is significant.
As I am writing this, I am texting my brother about how glorious it is when, in the midst of wrestling with a text of Scripture, the main idea of the passage comes to us with clarity. Some texts are difficult, and the main idea must be rooted out by prayer, begging, and even fasting. But not so much these passages. It’s pretty clear. God is bringing the smackdown on the nations that have abused Israel. Their wickedness has sealed their fate, and now what has always been implicit is explicit: God punishes those who hurt his children.
Egypt
Jeremiah 46
As mentioned in the previous chapter, Egypt was a picture of all that was good in the world. There was wealth, prosperity, and security. Thus, the allure to go there and settle down was strong.
This chapter has two prophecies concerning Egypt. The first prophecy comes from the reign of Jehoiakim when, in 605 BC, Nebuchadnezzar defeated the Egyptians (vv. 2-12). Egypt was hurt. The second prophecy concerns after the fall of Jerusalem, when Egypt is attacked by Nebuchadnezzar. The prophecy targets those trusting in political power more than in God. This is why God’s children were warned not to go there in the first place: Egypt will be severely punished (vv. 25-26).
The prophecy ends with a wonderful affirmation of Israel (vv. 27-28). Israel will be saved; Jacob will return. Therefore, they do not need to be discouraged. They will be both disciplined and delivered. This, as we saw from previous chapters, is what God always wanted, namely, for them to stay under the discipline of the Lord, to turn toward it. In the end the discipline will come. They must learn to bear down under it.
The Philistines
Jeremiah 47
The metaphor of rising waters was not difficult to grasp for those living in the area. The dry, desert environment lacked continual rainfall, but when the rains came, they rarely had a place to run off. Very quickly the water in the gullies and gorges would rise. This is what makes Jesus’s first parable, the parable of the wise and foolish builder, so provocative. The foolish builder did not anticipate the rising waters that would gather faster than he could react (Matt 7:24-27).
In the same way, the Babylonian Empire would rise and engulf the Philistines. Later, hope will be prophesied for the Philistines but not now. They have met the end of God’s mercy and will be engulfed by the Babylonians. The helplessness, the baldness, perhaps is best summarized in verses 6-7, where God’s sword will not rest until it has accomplished its purpose.
Moab
Jeremiah 48
When we read the name Moab, our minds wander to Ruth the Moabitess. She was an ancestor of King David and was featured in the lineage of the Messiah in Matthew 1:5. This makes more sense when we understand that Moab was close to Judah, perhaps the closest neighboring nation. They were destroyed not because they came against Judah but because of their pride, complacency, and confidence in idols. Verse 42 says Moab “has exalted himself against the Lord.” Wright notes two themes in this prophecy: (1) pride and complacency, and (2) mourning and lament (Message of Jeremiah, 422–23).
Yet the chapter has a remarkable ending in verse 47. God promises restoration to a people that are not his people. One cannot help but read this and consider how much love God has for all the nations—that he is compassionate beyond measure.
Smaller Nations
Jeremiah 49
Chapter 49 comprises prophecies against other nations.
Ammon (49:1-6)
The first prophecy is against Ammon. They were trusting in the false god Milcom/Molech. The worship of Molech was marked by the grotesque practice of child sacrifice (32:35; Lev 20:1-5). Yet again, as with Moab, the prophecy ends with a promise to restore their fortunes.
Edom (49:7-22)
Edom comes under awful condemnation by God. Unlike the prophecies to Moab and to Ammon, there is no hope or promise of restoration.
Damascus/Syria (49:23-27)
Damascus is so helpless they are described in terms of the distress of giving birth. Once the labor pains have started, the situation is painful until it is over (v. 24). Yet, in verse 25, God takes delight in this city. Again, this is the promising note that God is not limited in his love. He can take delight in whomever he chooses.
Kedar/Arabia (49:28-33)
The position of these cities, with their natural defenses, would give them a sense of security. Yet, against the wrath of God, their natural defenses were a vain thing in which to trust.
Elam/Persia (49:34-39)
The interesting thing about these nations is that, unlike the others, they are far away geographically from Judah. Yet God is insistent that no country is going to fall outside the purview of his judgment. This includes the world’s biggest superpower, Babylon.
Babylon
Jeremiah 50–51
This massive prophecy against Babylon shows that God’s reach is not limited. He will judge all. The other significance of this prophecy is that it shows an egalitarian nature to the judgment of God. God is going to demonstrate that he is no respecter of persons. In the judgment on Babylon, he will both vindicate his bride and punish her oppressors.
This prophecy is divided into six movements and six themes.
- Six Movements
- Movement One – 50:4-20
- Movement Two – 50:21-32
- Movement Three – 50:33-46
- Movement Four – 51:1-33
- Movement Five – 51:34-44
- Movement Six – 51:45-53
- Six Themes
- The violence of Babylon will be avenged.
- The arrogance of Babylon will be brought low.
- The gods of Babylon will be powerless to save them.
- The land of Babylon will be devastated by enemies from the north.
- The fall of Babylon will signal the restoration and return of Israel.
- The fate of Babylon carries cosmic significance. (Wright, Message of Jeremiah, 428–40)
What is notable about this prophecy is that it returns us to chapter 1, where we discussed the hope shining through the judgment.
In 50:6 God again refers to his people as sheep, setting the tone for this entire passage. They have been lost sheep with bad shepherds. God is going to punish Babylon and redeem his people. The chapter could be summarized in 50:34: God’s strong redemption will be based on his strength.
The contrast between those punished and those delivered is found in 51:18-19 when Jeremiah writes first about the Babylonians,
They are worthless, a work to be mocked.
At the time of their punishment they will be destroyed.
Jacob’s Portion is not like these
because he is the one who formed all things.
Israel is the tribe of his inheritance;
the Lord of Armies is his name.
Conclusion
Throughout all of this the end game for God is not punishment. God will demonstrate that he is a greater power than others. He will also demonstrate that what they put their faith in, if it is not in him, is a weak thing in which to trust. However, ultimately what God is after is fulfilling the promise of restoration to his people. What is really at stake is what is coming at the end of 2 Chronicles, when King Cyrus decides to let his people back into their promised land.
This is significant because here in this promised land God will restore Israel, and he will bring about the fulfillment of his promise to bring the Messiah. This is the ultimate plan. Overstating the significance of this fact would be impossible. God is showing mercy to Israel because he wants to provide a place for the coming Messiah who will offer redemption for the world. And, in the midst of this, God is giving hints of mercy to the Gentile nations who do not fear his name. One cannot read this without thinking of John’s vision in Revelation 7:9 of a throne room in which every tribe and tongue will be joined in praise for God. God’s heart was not just for a people. God’s heart was for a people so that they could be a blessing to the nations.
This is the fulfillment of the promise made to Abraham that through him all the nations of the earth will be blessed:
I will make you into a great nation,
I will bless you,
I will make your name great,
and you will be a blessing.
I will bless those who bless you,
I will curse anyone who treats you with contempt,
and all the peoples on earth
will be blessed through you. (Gen 12:2-3)
So there are two remarkable lessons here.
God Is Covenantal but Not Tribal
God was always promising his covenant people that he would fulfill the promises of his covenant. He promised to do exactly what he said he would do, and he would do it in the way he said he would. His promises to his people were clear. They were a nation set apart. This national identity has stayed with Israel to this day.
Yet woven into the words of the prophet Jeremiah are these big hints that the reach of God’s mercy is bigger. These notes are covert yet conspicuous; they are hidden in plain sight. Since the clues were not acknowledged, the people that came later—the Pharisees and the scribal culture that emerged during the return to Jerusalem—just couldn’t get it. The Gentiles were so far out of the reach of God’s mercy, to their way of thinking, that it was wrong to associate with them at all.
This is a crucial point as we read the Gospels. One might think Jesus is against organized religion or against people who were supported by the ministry. But Jesus is not against the Jewish faith; he is against the leaders who perverted it. This is why he says, “Do not think that I will accuse you to the Father. Your accuser is Moses, on whom you have set your hope” (John 5:45). Jesus said that the father of their faith would not be proud of them but would accuse them! This is for many reasons, but one reason is that they had made the covenantal faith tribal. They could not see the signs. God was blessing them so that they could in turn be a blessing to the nations.
If Jesus were to return today, I do not think he would condemn all people who practiced his faith, but he would clear his throat and have something to say to those who were so fixated on the maintenance of their own tribe that they had no love for outsiders. Since I am not God, I do not know who will be in heaven and who will not be. For this reason I should share my faith with all those around me, assuming that they are going to be a part of the covenant. We call everyone to repent; we treat all people as pre-Christian until we know otherwise.
All believers in Christ should see the blessings in their lives as a gift given to bless others.
May God be gracious to us and bless us;
may he make his face shine upon us Selah
so that your way may be known on earth,
your salvation among all nations. (Ps 67:1-2)
God Disciplines but Does Not Cast Off Forever
The wonderful thing about this exile is that God is actually removing his people from disaster. Perhaps in reading the first few chapters this is lost on us, but now in reading what God is doing to Babylon, it becomes clearer. God did not cause the exile because he hated his people. He did not tell them to avoid Egypt because he did not love them. Rather, one of the reasons for the exile was to protect them from the destruction that he was going to bring on Babylon and Egypt. You have this sense, now reading to the end of the book, that God was pushing his people aside as he is now dealing harshly with the enemies of his people. Again, the most concise statement of this is found in the lament song of Lamentations 3:25-33.
The Lord is good to those who wait for him,
to the person who seeks him.
It is good to wait quietly for salvation from the Lord.
It is good for a man to bear the yoke
while he is still young. (Lam 3:25-27)
Here it says that the discipline of the Lord is good. Of course it is good! If they had stayed under the discipline of the Lord, Zedekiah would not have been tortured and killed, the city would not have been destroyed, and lives would not have been taken. The discipline of the Lord is hard, but it is good.
Those of us in the new covenant use more explicit language to describe the goodness of God. Romans 8:28-29 tells us that everything works out for the good purposes of God, making us like the person of Christ. This does not mean all things immediately seem good. It does mean that all bad things, in this case the discipline of the Lord, can be thought of as good—not in the vain hope that right thoughts will create better realities but in the reality that the Lord’s discipline is always teaching us to bear down so that we can later bear up.
No soldier in boot camp wants boot camp. No soldier in battle can be there without boot camp. The training is indispensable. So our hope as believers is not the removal of suffering; God is too loving for that. The hope of believers is that God never intends to waste a sorrow. No tear unused. No hardship left behind. He rescues each one.
The encouragement continues in Lamentations:
Let him sit alone and be silent,
for God has disciplined him.
Let him put his mouth in the dust—
perhaps there is still hope.
Let him offer his cheek
to the one who would strike him;
let him be filled with disgrace.
For the Lord will not reject us forever.
Even if he causes suffering,
he will show compassion
according to the abundance of his faithful love.
For he does not enjoy bringing affliction
or suffering on mankind. (Lam 3:28-33)
God was sending them into exile temporarily. He told them this over and over again. The Lord will not reject forever. His discipline of his children is severe, but it is not eternal. Yes they were under his discipline, but the discipline of the Lord is so good that he causes us to be able to bear up under it. He is so good!
Reflect and Discuss
- In what way did God punish those who hurt Israel?
- Egypt was a picture of all that was good in the world—wealth, prosperity, security. Yet Egypt incurred the wrath of God because they trusted in their self-manufactured political power. What lesson can we learn from Egypt’s mistake(s)?
- Christian discipline is inevitable. How do Christians “bear up” so that they will not be “torn down”?
- Wright notes two themes in the prophecy of Moab: (1) pride and complacency, and (2) mourning and lament (Jer 48). Why does God restore a people who are not his people?
- Discuss the six themes of the prophecy given to Babylon and the universal principles we, as Christians, can apply today:
- The violence of Babylon will be avenged.
- The arrogance of Babylon will be brought low.
- The gods of Babylon will be powerless to save them.
- The land of Babylon will be devastated by enemies from the north.
- The fall of Babylon will signal the restoration and return of Israel.
- The fate of Babylon carries cosmic significance.
- In what way(s) does God show mercy to Israel during the exile?
- Discuss this statement: God is “covenantal” but not “tribal.” Do you agree?
- Do these passages imply that Christians should reject organized religion?
- In what way does God discipline believers but not cast them off forever?
- Do you believe that the discipline of the Lord is a good thing? If so, why?
Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God (Col. 3:16).
Notice that God’s communication with us, which is normally referred to as the Word of God, is described here as the Word of Christ. That phrase is only used here and in one other place in the New Testament, but it reminds us of a very important truth.
The whole Bible is one story and it is all about Jesus Christ. Jesus said to the Pharisees, “The Scriptures… bear witness about me” (Jn. 5:39). On the road to Emmaus, Jesus took two confused disciples through the Old Testament scriptures, showing them “in all the Scriptures, the things concerning Himself” (Luke 24:27).
Jesus Christ is the central figure in the whole Bible, in both the Old and the New Testaments. In the Old Testament, He is hidden and anticipated. In the New Testament, He is revealed and enjoyed.
The whole point of the Bible is that we should come to know and enjoy and love and serve and believe in and live for Jesus Christ the Son of God, who is the Savior, the Lord of all.
This is the great theme of Colossians: In Him, all the fullness of God was pleased to dwell (1:19). In Him, God has triumphed over all the dark powers (2:15). In Him, believers are rooted and built up and established in the faith (2:7).
The word of Christ, the Bible, is God speaking to us about His Son, or God speaking to us through His Son.
New Thinking about the Bible
The Christian church has been in agreement for nearly 2,000 years that the Bible is the Word of God, one that speaks primarily about his Son, Jesus Christ. I say nearly 2,000 years, because about a hundred years ago some people introduced a new and very different view of the Bible.
Charles Darwin grasped the minds and hearts of many people with his theory of evolution, suggesting that the world could be explained entirely by natural causes and processes. It’s fascinating to follow the story of how in the years that followed, some leaders in the church began to recast their view of the Bible in the light of evolutionary theory.
The church had always held the conviction that the Bible was God’s Word to us. The church believed that God exists, that God has made Himself known, and that the Bible tells us what God has said and what He has done. The Bible is essentially a story about God: God’s world and God’s Word to mankind.
But the new thinking turned all of that on its head. You can imagine how some began to say, “We’ve been told that the story is all about God. What if the story is really about us?”
If this were true, then the Bible would be the evolving story of human thinking about what God might be like. And the Bible would not be God’s words to us, but the record of our words about God. If you believe this, then it is reasonable to conclude that it began very crude, and over time, our view of God has become more sophisticated.
These are two very different views of the Bible. In the one, the Bible is God’s Word to us. In the other, the Bible is our word about God.
What you believe about the Bible will shape how you use it and respond to it.
If you believe that the Bible is a human word about God, you may want to read it for inspiration, but when it does not fit well with your view of life or of the world, you will feel free to disagree and choose your own path.
If the Bible is merely a collection of human words about God, it will be natural for you to say, “That was then, but this is now.”
Why the Word Matters: Three Biblical Convictions
Why is this important? What difference does it make? Why should anyone care whether the Bible is our speaking about God or God speaking to us? It makes all the difference in the world: Here’s why:
1. If God has not spoken, His promises are replaced by our wishes.
Think about some of the great promises of Scripture:
I will never leave you nor forsake you (Heb. 13:5).
Believe in the Lord Jesus Christ and you will be saved (Acts 16:31).
My God will supply every need of yours according to his riches in glory (Phil. 4:19).
Who said these things? If these words came from the mouth of God, if God said them, if they are indeed the Word of God to us, then they are promises on which we can depend. You can take them to the bank. You can build on them in every circumstance of your life.
But if these are human words about God, then they are not promises on which we can depend but merely wishes arising from the heart of Paul or from Isaiah, that we might also cherish.
If you believe that the Bible is our word about God rather than God’s word to us, you undermine the foundation of hope and replace God’s promises to us with our wishes about God.
2. If God has not spoken, His truth is replaced by our opinion.
The Bible says that God is gracious, merciful, slow to anger, and abounding in love. These words are repeated no less than seven times in the Old Testament (Ex. 34:6, Neh. 9:7, Psa. 86:15, Psa. 103:8, Psa. 145:8, Joel 2:13, Jonah 4:2).
But whose words are these? If God spoke these words to Moses and the prophets, we can be sure that he is indeed gracious, merciful, slow to anger, and abounding in love, because He is the one who said it. He has disclosed this Himself.
But if these words arose from the thoughts of Moses, David, Nehemiah, or Jonah, then we do not have truth that we can count on for our lives today. All we have is opinion that arose from the experience of these particular men, and it may or may not prove true for us today.
When you buy into evolutionary theory, conversations in small groups around the Word of God go something like this… Moses believed that God is gracious and merciful, but others have a different experience. What about you? What do you think God is like? How do you see him?
When the Word of God to us is viewed as our word about God, His truth gets replaced by our opinion—and that undermines the foundations of our faith.
3. If God has not spoken, His welcome is replaced by our journey.
The Bible is full of invitations:
Incline your ear and come to me. Hear that your soul may live; I will make with you an everlasting covenant (Isa. 55:3).
Draw near to God and he will draw near to you (Jas. 4:8).
Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow (Isa. 1:18).
Who said these things? If God said them (to and through the prophet Isaiah and the apostle James), then you can be certain that God is reaching out to us in love. That means we can come to Him with confidence. We can enjoy a true and authentic relationship with God because He has invited us to come to Him.
If these words were simply reflections of the thoughts or experience of James and Isaiah, they are only pointers on a journey. They tell us what others have found, but they offer no assurance that we will find the same.
If the Bible is viewed as our words about God rather than God’s word to us, you may have people reaching out and seeking after God, but very, very little finding. Why? Because what is lost is God reaching out in love through his Son, and what you have left is people seeking.
What’s at stake? If the Bible is our word about God rather than God’s word to us, then God’s welcome is replaced by our journey, and we lose the assurance of His love.
Do you see how much this matters? The basis of faith, hope, and love all rest on God having spoken—giving us promises, telling us who He is, inviting us into a relationship with Himself, and telling is how that is possible through His Son Jesus Christ.
When I think about all this, it makes me step back and breathe a big sigh of relief. Thank God for the Word of Christ!
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Photo: Unsplash
This article is an adaptation of Pastor Colin’s sermon, “The Word of God”, from his series, Soul Care: Part 2—Four Friends for Your Soul.
Colin Smith is the Senior Pastor of The Orchard Evangelical Free Church in the northwest suburbs of Chicago. He has authored a number of books, including Heaven, How I Got Here and Heaven, So Near — So Far. Colin is the Founder and Teaching Pastor for Open the Bible. Follow him on Twitter.
Explore Colin’s Work
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