AMEN

     The English word “amen” is transliterated from the Hebrew אָמֵן [aw-mane'] and the Greek ἀμήν [amēn], meaning “so be it” or “truly.” It is derived from the same Hebrew root as āmán (“faith” or “faithfulness”) and is related to amanah (“truthfulness”). The “God of amen” is the God of truth or faithfulness (Isa. 65:16; Rev. 3:14).

     The term “amen” served as a Jewish liturgical formula (BAGD 45) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration.¹ It was adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular (see below).

The Old Testament

     “Amen” occurs in the earliest Jewish documents, appearing thirty times in the Hebrew scriptures.² Three usages are found: (a) the initial “amen,” introducing an affirmative statement and referring back to something previously stated (1 Kings 1:36); (b) the detached “amen,” referring back to something previously stated but not followed by another statement (Neh. 5:13); and (c) the final amen (Psa. 41:13).

The New Testament

     Usage of the initial “amen” (“verily,” “truly”) in the New Testament, sometimes in double form, occurs only in the sayings of Jesus, affirming and emphasizing his own teaching rather than referring back to someone else’s.³ Nothing comparable is found anywhere else in the Bible. The Lord occasionally employed the final “amen” (Matt. 6:13; Mark 16:20),⁴ which is the most common form in the rest of the New Testament, especially in Paul’s writings.⁵ Outside of Paul and the Gospel narratives, the word is used in Hebrews, the Petrine letters, Jude, and the Apocalpse.⁶

     In the Byzantine Majority Text, several other Pauline texts also include the term.⁷ In fact, according to the vast majority of Greek manuscripts, all New Testament documents conclude with amēn except Acts, James, and 3 John. M. A. Robinson observes: “There is no logical reason why the Byzantine MSS would leave out an amēn at the end of three books while supposedly adding it everywhere else – unless the inclusion or exclusion truly reflects the original text of each book” (The NT in the Original Greek: Byzantine Textform 551 n. 59, emp. in the text).

Conclusion

     The practice of concluding prayers with “amen” was taught by Jesus (Matt. 6:13) and appears in a number of written prayers or doxologies (Psa. 41:14; 72:19; 89:53; 106:48; Rom. 1:25, 9:5, 11:36, 15:33; 16:24, 27; etc.). The New Testament itself concludes with a final “amen” (Rev. 22:21).

     Every word spoken by God is true. May every word spoken about God and to God be true. Amen.

--Kevin L. Moore

Endnotes:

     ¹ 1 Chron. 16:36; Neh. 5:13; 8:6; cf. 2 Esdr. 15:13; 18:6; 3 Macc. 7:23; 4 Macc. 18:24.

     ² Num. 5:22; Deut. 27:15-26; 1 Kings 1:36; 1 Chron. 16:36; Neh. 5:13; 8:6; Psa. 41:13; 72:19; 89:52; 106:48; Jer. 28:6.

     ³ Single: Matt. 5:18, 26; 6:2, 5, 16 [6:13]; 8:10; 10:15, 23, 42; 11:11; 13:17; 16:28; 17:20; 18:3, 13, 18; 19:23, 28; 21:21, 31; 23:36; 24:2, 34, 47; 25:12, 40, 45; 26:13, 21, 34; Mark 3:28; 6:11; 8:12; 9:1, 41; 10:15, 29; 11:23; 12:43; 13:30; 14:9, 18, 25, 30; Luke 4:24; 12:37; 13:35; 18:17, 29; 21:32; 23:43. Double: John 1:51(52); 3:3, 5, 11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21, 38; 14:12; 16:20, 23; 21:18.

     ⁴ In a number of manuscripts, also in Matt. 28:20; Luke 24:53; John 21:25.

     ⁵ Rom. 1:25; 9:5; 11:36; 15:33; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20.

     ⁶ Heb. 13:21, 25; 1 Pet. 4:11; 5:11; 2 Pet. 3:18; Jude 25; Rev. 1:6, 7; 3:14; 5:14; 7:12; 19:4; 22:20, 21.

     ⁷ Rom. 16:20, 24; 1 Cor. 16:24; 2 Cor. 13:14; Eph. 6:24; Phil. 4:23; Col. 4:18; 1 Thess. 5:28; 2 Thess. 3:18; 1 Tim. 6:21; 2 Tim. 4:22; Tit. 3:15; Philem. 25.

Related Posts:

Image credit: https://couragewgrace.files.wordpress.com/2014/04/hebrewordforamen.jpg?w=210&h=168

The Man of Lawlessness (Part 2 of 3): Description and Fate

     The descriptions of “the man of lawlessness” in 2 Thessalonians 2:1-12 readily fit into the genre of apocalyptic literature, which “needs to be recognized, along with the degree to which their literary medium has shaped the message they give” (J. D. G. Dunn, Theology of Paul 304-305).

The Man of Lawlessness Described

     “The [one] opposing and exalting himself above every so-called god¹ or object of worship, so as to sit down in the temple of God, setting forth himself that he is God” (2 Thess. 2:4).² At the time of writing, “the man of lawlessness” was already at work. The word for “temple” here is ναός, which is not the whole temple but the innermost sanctuary, representing the presence of God (cf. Rev. 7:15; 11:1, 19; 15:8; 16:17; 21:22). False religion, in drawing people away from God and his church, essentially takes the place of God.

     “Do you not remember that, still being with you, I said these things to you?” (2 Thess. 2:5). In the next verse and in 3:7 there are reminders of what these Christians already know, as noted multiple times in the previous correspondence (1 Thess. 1:5; 2:1, 2, 5, 11; 3:3, 4; 4:2; 5:2). Here, however, the rhetorical “do you not remember” is comparable to “do you not know,” serving as a mild rebuke. During the inaugural evangelistic campaign, the missionaries had done extensive teaching (1:10; 1 Thess. 1:5–2:13; 3:4; 4:2, 11), particularly Paul (cf. Acts 17:2-3). The imperfect active indicative form of the verb ἔλεγον (“I said”) indicates that he had repeatedly spoken of these things (cp. Acts 20:27-31).

     “And now the [thing] restraining [τὸ κατέχον – neuter], you know, for him to be revealed in his time, for the mystery of the lawlessness is already working; the one restraining [μόνον ὁ κατέχων – masculine] now, until he might be [taken] out of [the] midst [‘out of the way,’ cf. Col. 2:14]” (2 Thess. 2:6-7). The ESV offers a smoother translation: “And you know what is restraining him now so that he may be revealed in his time. For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way.” The adverb “now” [νῦν] indicates something current, of which the Thessalonians are presently aware. The verb κατέχω [to “restrain”] means to (a) hold back or detain; (b) hinder or restrain; (c) hold fast or keep secure; (d) possess or take possession of.

     Contextually, “the [thing] restraining” may simply be “the love of the truth” (vv. 10, 12) that keeps false religion at bay, and “the one restraining” characterizes the one who loves the truth (vv. 13-15; cf. 2 Tim. 3:17; also Matt. 12:35a; 1 Cor. 2:15), refusing to yield to the enticement of false religion. The word “mystery” [μυστήριον] is descriptive of the subtle and deceptive nature of false religion (cf. v. 10a; Eph. 4:14; 5:6; Col. 2:8; 1 John 2:26), while the phrase “of the lawlessness” reveals its actual nature, i.e., contrary to the law of God (cf. Matt. 7:21-23; 13:41; 23:28; 24:11-12; Rom. 2:12, 20-23; 7:22–8:8).

     The fact that this “is already working” indicates something happening at the time of writing (cf. Acts 20:27-31; Rom. 16:17-18; Jude 4; 1 John 2:26; 4:1, 3). After issuing a similar warning to the Ephesian elders, Paul commits them “to God and to the word of his grace” (Acts 20:29-32). What the Thessalonians “know,” having repeatedly been reminded, is that they have eagerly embraced the truth of God’s word (vv. 13-14; cf. 1 Thess. 1:5–2:13), “which also is working in you, the believing [ones]” (1 Thess. 2:13) as the restraining force against religious deception and corruption.

The Man of Lawlessness Destroyed

     “And then the lawless [one] will be revealed, whom the Lord Jesus will destroy with the breath of his mouth, and will abolish by the appearing of his coming” (2 Thess. 2:8). The “lawless [one]” is clearly “the man of lawlessness” (v. 4), responsible for “the lawlessness” (v. 7). While many commentators maintain that the lawless figure will be revealed prior to the Lord’s return, this is an assumption not explicitly stated in the text. The restraining continues “until” [ἕως] the Lord’s return (vv. 6-7). Contextually the circumstances involve “the coming of our Lord Jesus Christ …. the day of the Lord” (2:1-2), at which time “the man of lawlessness is revealed” (2:3), viz. “in the revelation of the Lord Jesus” (1:7). In other words, all will be exposed as Christ returns, and those drawn into the deception of false religion will finally see the error to which they have allowed themselves to be blinded; see esp. 1 Thess. 2:14-16. From the revealing of “the lawless one,” the text immediately speaks of his destruction.

     False religion (personified) is doomed, “whom the Lord Jesus will destroy … and will abolish …” The principal character of the second coming is “the Lord Jesus” who executes the judgment (cf. 1:7; 1 Thess. 1:10; 4:16). The verb ἀναιρέω means to “take away, do away with, destroy” (BAGD 54-55), and the verb καταργέω means to “abolish, wipe out, set aside …. bring to an end” (BAGD 417). This will be accomplished “with the breath of his mouth [cp. Isa. 11:4] … by the appearing of his coming.” The apocalyptic imagery here reiterates 1:7b-8, “… in the revelation of the Lord Jesus from heaven with angels of his power, in a fire of flame inflicting vengeance on the [ones] not knowing God and the [ones] not obeying the gospel of our Lord Jesus.” False religion will be annihilated, and those entangled in it will face the Lord in judgment.

     Lest we get distracted by the fantastic descriptions of this extraordinary event, remember the original intent of the writing. G. Fee observes, “Everything about the passage suggests that Paul is here offering a word of encouragement to these persecuted believers, since the emphasis is now altogether on God’s ultimate, righteous judgment of their persecutors” (Thessalonians 290).

The Satanic Influence Behind the Deception

     The description continues: “of whom is coming according to [the] working of Satan in all power and signs and wonders of falsehood” (2 Thess. 2:9). The present tense, “is coming,” reaffirms that “the mystery of the lawlessness is already working” at the time of writing (v. 7) and is spawning “the apostasy” (v. 3). Readers are now informed that all this is “according to [the] working of Satan.” Satan has already been active, attempting to thwart this good work at Thessalonica and elsewhere (1 Thess. 2:18). He “masquerades himself as an angel of light” (2 Cor. 11:14). He “has blinded the minds of the unbelieving [ones], lest the light of the gospel of the glory of Christ, who is the image of God, shines forth” (2 Cor. 4:4b). Unbelievers have allowed themselves to fall into “the snare of the devil, having been captured by him [to do] his will” (2 Tim. 2:26; cf. 1 Tim. 3:7; 6:9). Believers, on the other hand, who are open to and enlightened by the gospel, “are not ignorant of his schemes” (2 Cor. 2:11). Satan’s devious work is not limited to sorcery, black magic, satanic cults, and pagan idolatry. He is behind every form of false religion, including so-called “Christian” movements that deviate from the narrow path of truth (cf. Matt. 7:13-23; 2 Pet. 2:1-2, 18-22; etc.).

     The “power and signs and wonders” are not genuine miracles, like those confirming divine teaching (cf. Mark 16:20; John 2:23; 3:2; Acts 14:3; Heb. 2:3-4). Rather, these are “of falsehood,” i.e. “false miracles, signs, and wonders” (CSB), cf. Matt. 24:11, 24; Acts 8:9-11; 13:6; 19:13-16, 19; Rev. 13:13. Myths, legends, superstitions, amulets, relics, shrines, mysteries of the occult, and numerous elaborate claims have been propagated by false religion throughout history.

     We read further, “and in every deceit of unrighteousness [to] the ones perishing, which instead they did not accept the love of the truth for them to be saved” (2 Thess. 2:10). The “every deceit” is the result of the aforementioned “falsehood” (v. 9; cf. v. 3). Linking this passage to the earlier discussion in 1:5-9 is another word with the δικ- root, viz. ἀδικία (“unrighteousness”). The judgment of God is “just” or “righteous” [δίκαιος] (1:5, 6) in taking “vengeance” [ἐκδίκησις] (1:8) and meting out the “penalty” [δίκη] (1:9) because of “unrighteousness” [ἀδικία] (2:10). Those deceived by unrighteousness are “the ones perishing,” the same who consider the message of the cross foolish, in contrast to the ones being saved who regard the same message as the power of God (1 Cor. 1:18; cf. 2 Cor. 2:15; Rom. 1:16).³

     The reason for judgment is that “they did not accept [‘receive,’ ‘welcome’] the love of the truth …” This is in stark contrast to the Thessalonian Christians, “having received the word …” (1 Thess. 1:6); “you accepted … [the] word of God …” (1 Thess. 2:13). Refusing to welcome and love the truth is a rejection of what God requires “for them to be saved,” i.e., saved from divine wrath and everlasting destruction (1:6-9; cf. 1 Thess. 1:10; 2:16).

--Kevin L. Moore

Endnotes:

     ¹ Should θεός here be rendered “god” (CSB, ESV, ISV, NASB, NET, NLT, N/RSV) or “God” (ASV, N/KJV, NIV)?

     ² Unless otherwise noted, scripture quotations are the author’s own translation.

     ³ In 2 Cor. 4:3, we read: “But even if our gospel [preached by Paul, Silvanus, and Timothy, 1:19; cf. 1 Thess. 1:5; 2 Thess. 2:14] is veiled [‘covered,’ ‘concealed’], it is veiled in those [who are] perishing.” Not everyone understands, appreciates, or amenably responds to the preaching of the gospel, viz. “those perishing,” whose prejudices and predispositions render them incapable of receptivity, unwilling to understand and obey, leading to their spiritual demise (cf. 2 Cor. 3:14-15; 1 Cor. 1:18, 23; 2:14; also Rom. 8:5-8).

Related Posts: Man of Lawlessness Part 1, Part 3

Image credit: https://kenanmalik.files.wordpress.com/2013/08/religion-praying.jpg

The “Anointing” in 1 John

     The noun χρίσμα (“anointing”) in the NT appears only in 1 John 2:20, 27, a term originally referring to oil or ointment used for anointing, and then later for the anointing itself. The corresponding verb form χρίω is employed in the NT mainly with reference to Jesus Christ (Luke 4:18; Acts 4:27; 10:38; Heb. 1:9) and once in reference to Paul and fellow evangelists (2 Cor. 1:21, to be discussed in the next post).¹ In the LXX (Greek OT) the word is applied to priests, kings, and prophets,² symbolizing the diffusion of God’s Spirit, blessings and approval, thus identifying one who is divinely appointed and authorized. Note Jesus is ὁ Χριστός (“the Christ,” lit. “the Anointed One”).

     In the context of 1 John chap. 2, the apostle seems to be making a play on words that is not apparent in English translation. Those who are ἀντί (“against”) the Χριστός (the “Christ” or the “Anointed One”) are ἀντίχριστοι = “antichrists” (vv. 18-19, 22), whereas the faithful ones to whom John is writing are in essence χριστοι or “anointed ones” (v. 20). Accordingly, the “antichrists” are also against those who “have [the] anointing.” This anointing is from “the Holy [ἅγιος] One” (i.e. the Christ),³ and all who have it are “holy” (ἅγιος = sanctified or set apart) and thus “saints” (ἅγιοι = sanctified or holy ones).⁴

     John’s readers already know the truth (2:20-21) and do not need to be taught something new by those trying to deceive them (vv. 26-27). Notice John says that the anointing “abides in you” and “teaches you” (v. 27). Allowing the apostle to interpret his own words, he says in this very context that “the word of God abides in you” (v. 14) and “what you have heard from [the] beginning abides in you” (v. 24), i.e., “the word” (v. 7). The anointing has taught that “you will abide in him” (v. 27), and we know that we are in him if we keep his word (v. 5). Observe also John’s emphasis on what is written (vv. 1, 7, 8, 12, 13, 14, 21, 26).

     It is interesting to note, contrary to what many interpreters read into the passage, that the Holy Spirit is not even mentioned in this context, much less a direct operation of the Spirit. But it is still important to consider this idea. Jesus was anointed “with the Holy Spirit and with power” (Acts 10:38). The apostles and prophets were guided by the Spirit to record God’s complete revelation (John 16:12-13; Eph. 3:3-5; 2 Tim. 3:16-17). The word of God is now “the sword of the Spirit” which abides in and teaches those who receive it (Eph. 6:17; 1 Thess. 2:13; Heb. 4:12). We are “sanctified” (ἁγιάζω) or “set apart” or “made holy” by God’s Spirit, yet this is accomplished only in conjunction with our obedience to the Spirit’s truth (John 17:17, 19; 2 Thess. 2:13-14). The Spirit and the God-breathed message are inseparable.

     The “anointing” [χρίσμα] to which John refers appears to be a metaphoric reference to the influence of the truth of God’s inspired word which was abiding in and teaching and setting apart the recipients of John’s letter, in contrast to the false and deceptive message of the ἀντίχριστοι (“antichrists”).

--Kevin L. Moore

Endnotes:

     ¹ The verb ἀλείφω is always employed in the NT with reference to the literal act of anointing someone (Matt. 6:17; Mark 6:13; 16:1; Luke 7:38, 46; John 11:2; 12:3; Jas. 5:14).

     ² Ex. 28:41; Lev. 8:12; 1 Sam. 10:1; 16:13; 2 Sam. 2:4; 5:3; 1 Kgs. 19:16; Psa. 133:2.

     ³ Mark 1:24; Luke 4:34; John 6:69 [NA²⁸]; Acts 3:14; cf. Luke 1:35; Acts 4:27, 30.

     ⁴ In addition to Paul’s prolific use of this designation, see Acts 9:13, 32, 41; 26:10; Heb. 6:10; 13:24; Jude 3; Rev. 5:8; 8:3, 4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:9; 22:21 [Maj. Text]; cf. Heb. 3:1.

Related Posts: Who is Anointed in 2 Cor. 1:21?

Image credit: https://myhillsongcollegeexperience.files.wordpress.com/2015/04/stock-footage-close-up-of-bottle-pouring-olive-oil.jpg

Religious Dialogue 101: For the Lazy and Dishonest (Part 4 of 4)

16. A False Dilemma is created when one offers two extremes as the only alternatives to a position, when there are actually other options. In response to an article I had written on 1 Cor. 14:34-35,¹ an anonymous critic accused me and other conservative Christians of inconsistency, because Paul’s admonition for “women to keep silent” in the assemblies and not “to speak” would prohibit them from singing (cf. Eph. 5:19); so if we allow women to sing in our corporate gatherings, we ought to let them preach. These limited choices form a false dichotomy, because it’s really not an either-or option. In context, the silence (sigáō) and the prohibition to speak (laléō) are also enjoined on male tongue-speakers (when there is no interpreter, v. 28) and on male prophets (when someone else is talking, v. 30). That is, they were not to speak as to lead the assembly. The silence here does not forbid singing (v. 15), saying “amen” (v. 16), or public confession (1 Tim. 6:12). The admonitions concern public speaking in leading the corporate assembly.²

17. Making a mountain out of a molehill is an overreaction or an overstatement that makes too much out of a minor issue. It has been alleged that among the surviving New Testament manuscripts there are up to 400,000 variations, leading many to infer that the scriptures have been substantially distorted over the centuries to the point they are no longer trustworthy.³ On the surface this may seem quite alarming until it is reasonably assessed from an informed perspective. The fact of the matter is, the vast majority of these variants are so trivial as to not even be translatable. For example, the most common occurrence is an anomaly known as “the moveable nu,” where a word sometimes ends with the letter nu (the 13th letter of the Greek alphabet) and sometimes it does not. Either way the word’s meaning is exactly the same and the sense of the passage is entirely unaffected. But every time it appears in the multiplied thousands of pages of Greek manuscripts, it is counted as a textual variant. Most other variations involve relatively minor details, such as spelling, reduplication, and word order, but no fundamental doctrine of the Bible is in doubt because of textual uncertainty (see Changes in the Bible Part 1).

18. Ad Hominem is an attack on someone’s character or motives in an attempt to dismiss the person’s stated conviction rather than directly addressing the argument itself. If one objects to female leadership roles in the church, some will accuse him of patriarchal misogyny and oppressing women. To reject gay marriage and to oppose the homosexual lifestyle makes one susceptible to the charge of homophobia and hate speech. If, however, we could discuss these issues sympathetically and fairly, we could see that it’s conceivable to love and respect women while complying with scriptural guidelines on gender roles (cf. Eph. 5:22-23).³ It is also possible to be concerned and genuinely care about homosexuals without compromising biblical morality (cf. 1 Cor. 6:9-11).⁴ Since only Jesus could legitimately know what was in a person’s heart (Matt. 9:4; 12:25), if a disputant attributes questionable motives instead of addressing the issue at hand, he is guilty of an ad hominem attack and not honest dialogue.

-- Kevin L. Moore

Endnotes:

     ¹ Let the Women "Keep Silent" in the Churches. Unless otherwise noted, scripture quotations are from the NKJV.

     ² In 1 Corinthians laléō (to “speak”) is used with reference to public speaking, particularly in the exercise of a spiritual gift (cf. 2:6, 7, 13; 3:1; 9:8; 12:3, 30; 13:1, 11; 14:2, 3, 4, 5, 6, 9, 11, 13, 18, 19, 21, 23, 27, 28, 29, 34, 35, 39).

     ³ Bart Ehrman, Misquoting Jesus: The Story Behind Who Changed the Bible and Why (San Francisco: Harper, 2007): 7, 10, 89, 90.

     ⁴ See Wes McAdams’ I’m Tired of People Demeaning Women in the Church, <Link>.

     ⁵ See Adam Faughn’s A Personal Letter to My Homosexual Friends, <Link>.

Related posts: Religious Dialogue Part 1, Part 2, Part 3

Related articles: Forest Antemesaris' More Bad Reasons to Reject Christianity

Image credit: http://theprincetontory.com/main/wp-content/uploads/2013/06/CoupleFight-e1371308984845.jpg