Truth Magazine

By Bill Cavender

A dangerous doctrine being taught by some brethren now is that the grace of God overlooks and winks at sins of ignorance and human weakness. The idea is we are always in grace once we obtain God’s grace in faith and obedience, and that even without repentance, confession and prayers for forgiveness, God’s grace is ever with us, overlooking our sins and failures (Acts 17:30, Gal. 5:1-4). One writer asks, “Will God’s child be lost forever for one sin of human weakness, ignorance or neglect?”

By reading the writings of some brethren today, one would think that they have had courses in Calvinism from Baptists or Presbyterians. Ideas as those expressed above are very, very close to Calvinism with it’s “irresistible grace” and “impossibility of apostasy” doctrines. I doubt not that we are witnessing a revival of Calvinism in and among a new, younger generation of preachers who are untaught in God’s word.

How many sins must one commit to bring God’s wrath upon him? Well, Nadab and Abihu offered strange fire once (Lev. 10:1-7). A sabbath-breaker sinned once (Num. 15:32-36). Achan sinned once (Jos. 7:1-26). Uzzah touched the ark once (2 Sam. 6:1-11). Moses smote the rock once and was denied entrance into Canaan (Num. 20:7-11, Psa. 106:33). Ananias and Sapphira sinned once (Acts 5:1-11). Simon sinned once and was severely rebuked by Peter (Acts 8:18-24). Peter sinned once and was publicly rebuked by Paul (Gal. 2:11-14). The fornicator at Corinth committed one kind of sin through “human weakness” and was disfellowshipped (1 Cor. 5:1-13). One only has to be guilty of offending one point of the law to be guilty of all (Jas. 2:10-11, Rom. 15:1-4, 1 Cor. 10:11-12).

We must repent of, confess and ask forgiveness of our sins (Jas. 5:16, 1 John 1:8-10, 2:1-2). This we should preach, rather than encouraging brethren in sin by the false doctrine of “always in grace.”

Truth Magazine XIX: 16, p. 253
February 27, 1975

By Don.Potts

Have you ever driven up and down the suburban streets of our cities and noticed all the “For Sale” signs in the yards? Some of these homes are beautiful homes, ranging anywhere from thirty to a hundred thousand dollars or more. These homes were once happy. homes, homes where the lights burned bright, and a ring of vibrant laughter filled the air. However, those families have moved on to more exclusive neighborhoods, to richer and finer homes. This shows man’s discontentment for earth’s temporal and decaying mansions. Heaven is our fatherland; earth is not our home!

The most thrilling thought that has ever filled the heart of man is that of Heaven! Jesus sent out the seventy into the cities and places that he would go and they returned “with joy, saying, Lord, even the devils are subject unto us through the name.” To which Jesus replied, “rejoice not that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Luke 10:17-20). What a joy it is, to the child of God to know that, if he is faithful, one day heaven will be his home. In the words of the chorus of that old song:

“When the saved get to Heaven

what a day of rejoicing that will be!

When the saved see Jesus,

they will sing and shout the victory.”

Reasons For Believing In Heaven

But you say, how do you know that there is really a heaven? Let me suggest four reasons. First, because the human soul has always longed for such a place. Heaven, like an evening zephyr, seems to call and beckon the soul of man homeward. Over 3,000 years before Jesus walked upon the shores of Galilee, the Egyptians inscribed the name “yarn,” or heaven upon the walls of the ancient pyramids. A heathen by the name of Cleombrotus upon reading the argument of the Greek philosopher, Plato, on the subject of Heaven, ran and threw himself off a high cliff so that he might die and go to Heaven! The same enthusiasm was manifested by the Mohammedans. Mohammed said, “The sword is the key to Heaven. A drop of blood shed in the cause of God is of more avail than two months of fasting and prayer; whoso falls in battle, all his sins are forgiven.” Hundreds and thousands gladly gave their life in battle, with the expectation of Heaven.

Look at the Christian, throughout the centuries. He has laboured and toiled; he has sacrificed his very life in the hopes of that blissful place called Heaven.

`Here I labor and toil as look for a home,

Just an humble abode among men,

While in heaven a mansion is waiting for me

And a gentle voice pleading “come in.”

Second, I know there is a heaven because the human soul has always felt there was such a place. Many advance their arguments against the existence of heaven, but when all is said and done, he still feels within his heart, there is a heaven. A little boy stood on a windy hillside, flying his kite. He continued to release the string of the kite, and it went higher and higher until it was completely out of sight. Someone asked the little boy how he knew there was still a kite on the other end. He replied, “I know it’s there; I feel it tugging on the line.” Heaven may not be seen with human eyes, but by faith we feel it tugging at our souls!

Third, I know there is Heaven and a Hell because justice demands it. Think about such men as Herod, Nero, Diocleation and Hitler, and all the suffering they inflicted upon man. No court in the land could bring true justice on the lives of such ruthless men. But in Hell, justice at last will be rendered. By the same token, think of the suffering endured by godly saints of ages gone by, think of those who laid down their life rather than renounce their faith in Christ. Paul says, “I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:18). In this world one may suffer, but in that world to come, he will be crowned with life eternal (Rev. 2:9-10).

Fourth, I believe in Heaven because God says there is such a place. Let the theologians deny it’s existence; but who dare to challenge the veracity of God Almighty? “Let God be true, but every man a liar” (Rom. 3:4). Jesus said, “I go to prepare a place for you, . . . I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3). Jesus challenges you to “lay up for yourselves treasures in Heaven” (Matt. 6:20). Paul, the writer of Hebrews said, “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and enduring substance” (Heb. 10:34). He continues in the eleventh chapter, “For he (Abraham) looked for a city which hath foundation, whose builder and maker is God . . . .” (Heb. 11:10). And he yet continues, “but now they desire a better country, that is, an heavenly: God is not ashamed to be called their God: For he hath prepared for them a city” (Heb. 11:16). “For here we have no continuing city, but we seek, one to come” (Heb. 13:14). Peter describes it as “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:4). The Christian walks by “faith” and faith comes from hearing what God has said about a matter. (2 Cor. 5:7; Rom. 10:17). God said there was a heaven and by faith I journey toward that eternal city.

What Is Heaven Like?

But, you ask, what is Heaven like? First, Heaven is a place. It is not the atmosphere, nor is it a state of mind. It is a place, a place just as real as these United States! Jesus said, “I go to prepare a place for you” (John 14:3). It is a real place, populated with real people with beautiful, immortal and strong bodies. Those bodies will be just as visible as those of Moses and Elias on the mountain of Transfiguration. When Jesus went into Heaven, his body was a visible body (Acts 1:9-10), yet John tells us, “when he shall appear, we shall be like him” (1 John 3:2). Our body will be a different body, not of flesh and blood. “. . . it is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body” (1 Cor. 15:42-44, 50).

Second, it is a described as a City. “He has prepared a city for them” (Heb. 11:16). May I emphasize, a city; not a village or hamlet or a community! It is a city, but not an earthly city. Paul described it as “an heavenly” city (Heb. 11:16). There will be no place on this earth for an eternal city. This earth will be “burned up-,” and “destroyed” (2 Peter 3:10). But God’s city will be an eternal one, “For here we have no continuing city, but we seek one to come” (Heb. 13:14). In many of our cities, our downtown areas are becoming ghost towns, vacant, rundown, and are being abandoned in many cases at a rapid rate. For example, we are told that in Detroit, Michigan, buildings are being abandoned at a rate of 500 yearly, in Cleveland, Ohio over 800 a year, in Philadelphia at a rate of 25,000 dwellings a year, and in Chicago, 1,800 structures a year. But, Heaven is an eternal city, a city of complete perfection, because God’s works are good, and eternal (Psa. 92:5; James 1:17; Eccl. 3:44).

Many of our cities suffer with’over population, but in heaven there will be room for all. “In my fathers house are many mansions.” “And the city lieth foursquare, and the length is as large as the breath: and he measured the city with the reed, twelve thousand furlongs. The length and breath and the highth of it are equal” (Rev. 21:16). The city was measured at 12,000 furlongs or about 1,500 miles. This is equal to about eight million square miles, or if you cube it, about 512 quintillion cubic feet. Oh there is no way to describe the spaciousness of that wonderful place, heaven!

Also, most cities have become a cesspool of crime, violence, gambling, drinking, sexual promiscuity, riots, turmoil and confusion, but heaven will be a city of righteousness! “Neverthless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13).

Third, it is described as a Royal Palace. John heard a voice as a trumpet saying unto him, “come up hither; and I will show the things which shall be here after . . . . a throne was set in heaven, and one set on ,the throne” (Rev. 4:1-10). And we recall, Jesus said it was a place of “many mansions” (John 14:2).

Fourth, it is described as a Garden. “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and the lamb. In the midst of the street of it, and on either side of the river, was there the tree of life which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Rev. 22:1-2). Our first parents were driven from the garden of Eden, but in heaven paradise will be perfect, restored! A garden far more beautiful than anything known to man. It will surpass the beauty of Cypress Gardens, or the Hanging Gardens of the beautiful city of Babylon, which was one of the Seven Wonders of the ancient world. “Oh, how beautiful Heaven must be!”

Fifth, it is a place of eternal security. When Jesus, in the End of the world, delivers the kingdom back to God (1 Cor. 15:24), we will be in the hand of the Almighty God. And Jesus said, “no man is able to pluck them out of my Father’s hand” (John 10:28-29). The security of this -.city is indicated by the fact that it is surrounded with great high walls, and twelve gates, three on each side, and inside those walls one never need to again fear the Devil and his angels. There will be complete and perfect safety (Rev. 21:12; Psa. 107:2).

Sixth, In heaven there will be no night. There will be no need of lamps nor even the light of the sun; for the Lord God giveth them light (Rev. 22:5; 21:23). On the other hand, Hell will be a place of “outer darkness,” because in Hell the source of light, God, will not be there (2 Thess. 1:9).

Seventh, Heaven is a place of overwhelming glory, beauty, and majesty. This is a city of gold, pure gold, like unto clear glass, walls of jasper, gates of pearl, the street, (not streets as we sing), of pure gold! All these terms are figurative and symbolic and after we have exhausted every word common to man, we still will not have touched top, side, or bottom the true beauties of that wonderful place, heaven.

Eighth, a city free of disease, sickness, sorrow, suffering, dying and tears. “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev. 21:4). Just think, no more hospitals, undertaker parlors, cemeteries or jails. There will never be another weeping widow, or hungry orphan, for `.`former things are passed away.” Not one sin will enter the gate of the Celestial City. There the sweet bliss of heaven will fill the hearts of every Saint of God and they will sing the praises of the King throughout eternity. Is there a single traveler to eternity who has not fitted his life for services above? Is it possible that there is an elder, deacon, preacher or church member who is wandering in sin? I beg and plead with you-Repent Today! Make your calling and election sure.

“Jerusalem, my happy home,

Oh, how I long for thee;

When will my sorrows have an end

Thy joys, when shall I see.

“Thy walls are all of precious stones,

Most glorious to behold;

Thy gates are richly set with pearl,

The street is paved with gold.”

Truth Magazine XIX: 16, pp. 251-252
February 27, 1975

By Luther W. Martin

(Editor’s Note: For many years, Brother Luther Martin has been an avid student of various translations. He owns one of the best collections of translations held by any individual. I specifically requested that he review the new translation made by Brother Chester Estes., Luther wrote the following paragraphs, intending that they be published as three separate articles. But lest his first article appear petty, since it alludes to typographical errors only, I have chosen to publish all three articles as one. Brother Martin has been asked to write three other articles regarding translations, and their proper and improper usage. Brother Estes’ translation entitled the “Better Translation” may be ordered from Truth Magazine Bookstore. The price is $7.00.)

The “Better Version” of the New Testament is the ,. work of Brother Chester Estes, Muscle Shoals, Alabama. It has never been my privilege to, meet Brother Estes. However, I have been requested to evaluate this new version and I shall do so to the extent of my limited ability.

Typographical Errors

Normally, one expects the New Testament to be free from proof-reader’s mistakes and printer’s errors; therefore it is quite a disappointment when one encounters such flaws in this version.

In Matthew 12, verse 38 is mis-numbered “28”.

In Mark 3:4, the word “to” is omitted: “Then he said (to) them.”

In Mark 7:35, the verse number is left out, as is the expression: “And straightway his ears were opened.”

In Mark 15, verse 43 is not numbered.

The word “Sanhedrin” is sometimes capitalized, other times not.

In John 18:13, “has” is printed for the word “was”.

In. John 20:24, Didymas is.spelled with an “a”: in John 21:2, it is spelled “Didymus.” (This is not important to the gospel message, but it does show carelessness in producing the final publication.)

In Acts 4:20, the verse number is ” 21″.

In Acts 5:5, ‘the “Spirit” referring to the spirit of Ananias, is capitalized; in verse 10, Sapphira’s “spirit” is ,not capitalized. Neither of them should be.

In Acts 7, two “verse 9’s” are listed. Actually, the first “9” should be “8”.

In Acts 8:22, the word “entreat” is used: in verse 24, it is spelled “intreat”. Consistency should prevail.

In Acts 13:5, Salamis is mis-spelled “Salimas.”

In Acts 16:7, Bithynia is correctly spelled. In 1 Pet. 1:1 it is “Bithyna.”

In Acts 18:24, it reads .. . . “Apollos, who was a native of Alexander . . . .” instead of Alexandria.

In Acts 20:29, it reads . . . “after my departure, rapious wolves will enter in among you . . . . ” The word should be spelled “rapacious.” ..

In Acts 21:3, Syria is mis-spelled “Syra.”

In Acts 21:16, “of” is changed to “or”: “. . .Mnason, an old disciple, of Cyprus, with whom we should lodge.”

In Acts 22, verse 15 is completely omitted: verse 16 is labeled “15”.

In Acts 23:35, “praetorium” is not capitalized. In other passages it is.

In reference to “King Agrippa,” sometimes the “K” is capitalized, sometimes not.

In l Cor. 14:8-“And; if the trumpet should given an uncertain sound . . . . ” I presume that the word should have been “give.”

In 2 Cor. 4:2, “falsefying” . . . a mis-spelling of falsifying.

In 2 Cor* 11:32, Aretas is mis-spelled “Arteas.”

In Col. 4:17., the man’s name is spelled “Archipus”: in Philemon 2, if is spelled “Archippus.”

In 1 Thess. 4:15, the word should be spelled “precede” instead of “proceed”.

In 1 Tim. 1:18, the word should be “preceding” instead of “proceeding.”

In 1 Tim. 1:20, the name is spelled “Hymenius”; in 2 Tim. 2:17, it is spelled “Hymenias.”

In 1 Tim. 2:11, it reads . . . “Let a women learn in quietness . . . . ” It should be “woman.”

In Heb. 4:13,- it reads in part . . . “before the eyes of him, to whom we must given an account.” The word should be “give.”

In James 2, we are told of the poor man who was to sit under the footstool. In verse 3, the word “men” is used in place of “man.”

In 1 Peter 1:3, the word resurrection is spelled . . . “resurrrection.”

In 1 Peter 1:13, vigilant is mis-spelled. It is correctly spelled in I Peter 5:8.

In 1 John 3, verse 19 is not numbered, and parts of 18 and 19 appear to be missing.

In 2 John, verse 13 is labeled “12”.

Summary On Typography

Perhaps I have gone into too much detail concerning the foregoing printing and proof-reading errors. But my sincere sympathy goes out to Brother Estes when I think of the years of effort that he must have devoted to this version, only to have it “messed up” by poor proofreading, and possible carelessness. It is not my purpose or intent to harm or embarrass the brother who lists himself as the “Author” of this version. I simply regret that it contained so many mechanical short-comings.

Generally, Brother Estes arrived at some exceptionally good renderings of many New Testament passages. However, as is usually the case with “one man” versions, there are some things left to be desired.

General Procedure Followed

Brother Estes does not inform his readers as to which Greek text he used or perhaps what combination of Greek texts used. It is assumed that he used the Textus Receptus as his basic source, inasmuch as he did not imitate one or two of the more modern texts which drop Acts 8:37 or lop off the last twelve verses of the Gospel according to Mark. He is to be commended for this as far as this writer is concerned.

In most instances, the word “belief” is used rather than “faith.” In all cases I believe, “immerse” was used in place of “baptize.” I heartily agree with the goal of translating bapto, baptidzo, and such, instead of making English words out of the Greek. The King James translators were guilty of forming new English words (and many others since then) in place of settling the actual meaning of “baptism.” In 1865 the American Bible Union published an English Version which rendered all usages of the term baptize, as “immerse.” So, this is not new, but it is good.

On the other hand, instead of translating the word sunedrion, Brother Estes rendered it “Sanhedrim” or “Sanhedrims.” The. King James Version had consistently used the word “council” or “councils.” In nearly all instances, I think, Brother Estes rendered charis as “favor,” while we have been used to “grace.” Either term is correct. I am sure there may be other general procedures followed which I have failed to notice.

Another instance of not translating is found in Matt. 17:24 where the Greek coinage, didrachmas, is mentioned in place of “tribute.” In the 27th verse another coin called the stater, is mentioned. For those interested, a stater was equal to four drachma, and didrachma is equal to two drachma. The point is, that a reader of the New Testament should not have to “bone up” on the then current system of coinage. It would be far better to translate it to something equivalent in our system of coinage, so as not to discourage the first casual reading of the New Testament that someone might engage in.

The same charge can be made relative to Luke 12:6 where the King James uses the old English word “farthings,” and Brother Estes has come a little nearer by the word “pence.” In this case, the Greek was not used, but we are about as unfamiliar with “farthings” as we would be, the Greek. The preferred goal is to make the Scriptures more easily read, and more readily understandable.

The `praetorium” is found in John 18:28, 18:33 and 19:9. This is rendered “judgment hall” in the King James, and I believe the KJ is more easily understood. John 12:3 has the expression “pure liquid nard.” The King James uses “ointment of spikenard.” Since there is a word in the text for “ointment” and none for “liquid,” I prefer the KJ. In Acts 7:58, Brother Estes’ version uses the word “mantle.” The King James uses “clothes,” other versions use “garments.” Is not “mantle” archaic? In Acts 12:4, no change was made in the “four quaternions” of soldiers. This is an expression that needs modernizing, such as “four squads” or “four watches of four,” etc.

Another instance of using the Greek instead of translating, occurs in Gal. 3:25, wherein the word `pedagogue” is used. A modern reader would do better with “tutor,” “school-master,” or “trainer.” For ease of understanding “pedagogue” is not the answer! In Gal. 4:15, Brother Estes uses “gratulation” which is also used in the Revised Version. “Felicitation” could be used, but the King James’ “blessedness” is more readily understood.

Summary On General Procedure

Again, perhaps I have dealt with the small, trivial and petty things in this version under study. However, the goal of any version or translation is that of clarifying the message from God to man. Therefore, when it can be reduced to words that stand to be more easily understood by 20th century Americans, these are the terms that should be used.

Some Renderings Considered

Now we wish to comment upon some renderings that, in our limited understanding, lack either accuracy or wise choice.

Matt. 16:19 and Matt. 18:18

“. . . and whatever you shall bind on earth shall be bound in heaven . . .” (16:19). “Whatever you may bind on earth, will be bound in heaven” (18:18). In both of the above, the “Better Version” misses the mark of the original text, wherein Peter and then the twelve are promised the privilege of binding and loosing on earth, that which heaven has pre-determined, should be bound and loosed. As it is given in the BV, the impression is conveyed that heaven would subsequently agree to what Peter and the apostles had previously bound and loosed.

Mark 8:36-37

“For what profit is it to a man to gain the whole world, and forfeit his life? For what could a man give in exchange for his life?” The word psuche is under consideration here, and in this context, the term “life” falls short of the correct meaning. Man stands to lose far more than his “life.” After all, since it is appointed unto a man once to die, and after this, the judgment, man’s “life” is really not so important, but man’s soul is of great importance. The BV has missed the point in this passage, and done truth a disservice.

Luke 11:4

“. . . and lead us not into temptation. . . :’ This excerpt from the prayer which Jesus taught to His disciples has nearly always been so worded in English as to leave the impression that God leads man into temptation . . . a thing which God does not dot (Jas. 1:13). However, the BV did not clarify this passage.

Luke 18:13

“. . .O God, be merciful to me a sinner.”

Actually the publican did not really classify himself with others in the use of the article “a” . “a sinner.” In reality, he prayed, “God, be merciful to me the sinner.”. Thus, placing himself in his estimation, below all other men. Again, the BV missed this.

John 14:26; 15:26; and 16:7

In the above passages, the BV uses the word “Advocate” in place of “Comforter.”

Brother Foy E. Wallace, Jr., in his monumental work “A Review of the New Versions, ” page 492, has the following to say about The New English Bible’s use of “Advocate.”

“In the fourteenth, fifteenth and sixteenth chapters of John, Jesus promised the Comforter to the apostles. The word is from parakletos, and means to supply, to make adequate, and it is connected with the Lord’s statement that he would not leave the apostles comfortless (14:18)-he would not leave his place with them vacant, he would send the Comforter to fill his place. This Comforter is equated with the Spirit of Truth, which is revelation, inspiration (14:16-17, and 15:26), and is equated with the Holy Spirit (14:26), all of which is equal to “endued (clothed) with power from on high” (Luke 24:49), and therefore means the Holy Spirit baptism promised to and received by the apostles for’ the purpose of inspiration. This is made evident in 14:26 and 16:12-13, in the Lord’s explanation of the functions of the Comforter which only inspiration could fulfill. But in the New English Bible (and also the BV. LWM.) the word “Advocate” is put in place of the Comforter, and the Holy Spirit is thus made Intercessor–but there is one Advocate (1 John 2:1), one Intercessor, one Mediator, Jesus Christ (1 Timothy 2:5)-and the term Advocate does not express the office of the Comforter in the apostles, and there is no valid reason to change it.”

Some Good Points

It is not my intention to leave the impression that I disagree with every thing in the BV. Let me list some very good renderings:

Luke 6:41- “splinter” and “beam” are much better than the “mote” of the King James Version.

Luke 18:16-“. . . Permit the little children to come to me, and do not forbid them; for to such like belongs the kingdom of God,” This is a great improvement over “suffer,” etc.

Acts 7:45-Brother Estes used the name Joshua in place of the King James’ error, which used “Jesus.” Brother Estes was right!

Romans 13:7-“Render, therefore, to all his dues; to whom tax is due, pay tax; to whom custom, pay custom; to whom fear, fear; to whom honor, honor.” Another good rendition.

Romans 14:20 and other verses-`Do not, then on account of food, demolish the work of God. All things indeed are pure, but it is evil to that man who eats so as td cause stumbling.” Very good!

1 Cor. 3:6-“I have planted, and Apollo: has watered, but God caused it to grow.”

1 Cor. 3:16-“Do you not know that you are the temple of God, and that the Spirit of God dwells among you?”

1 Cor. 9:26-27-“I do not run, then, with uncertainty; nor do I box as one who beats the air; But I severely discipline my body, and bring it into subjection, lest possibly, after that I have preached to others, I myself should be rejected.”

1 Cor. 14:13-14-“If any one, then, speaks is another language, let him pray that he may interpret. For if I pray in a foreign language, my spirit prays, but my understanding is unfruitful.”

1 Cor. 15:33-`Do not be led astray; evil companionship corrupts virtuous habits.” All of the above, are, in my estimation, improvements over the King James Version.

In conclusion, I list some more passages that are worthy of study: Luke 1:4; Luke 8:36; 1 Cor. 14:19; 1 Cor. 15:21; 1 Cor. 15:45; 2 Cor. 3:14; 2 Cor. 9:5; 2 Thess. 1:8; and many other passages.

Conclusion

If a second edition of the BV could be published, with all the typographical errors corrected, it would be a great improvement. But, even better, if Brother- Estes could see fit to improve a relatively small number of passages, it could be yet, an outstanding version.

Truth Magazine XIX: 16, pp. 248-250
February 27, 1975

By Larry Ray Hafley

QUESTION:

From Kentucky: “Please explain the meaning of laying on hands before sending out preachers (not connected with spiritual gifts) as mentioned in Acts 13:2, 3. Should this be practiced today along with fasting?”

REPLY:

“Now there were in the church that was at Antioch certain prophets and teachers …. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:13).

General Introductory Remarks

Our querist has limited and defined the area of his interrogative, but a few general thoughts may be in order. The laying on of hands is a natural and symbolic act which indicates the conferring of a gift, a charge, or blessing. At least, this is the case in the Old Testament. The laying on of hands was used in the consecration of men and the dedication of things to Divine service (Ex. 29:10; Lev. 1:4; 3:8; Num. 8:9-11; 27:15-23; Deut. 34:9). In the New Testament, hands were laid on some (1) by the apostles when the Holy Spirit was imparted (Acts 6:6, 8; 8:17, 18; 19:6; Cf. Rom. 1:11), (2) when healing was effected (Acts 9:12; 28:8), and (3) in recommending men to a special service, function, or work (Acts 13:1-4; 1 Tim. 4:14; 5:22). The first two numbered items are not accomplished today because: (A) There are no living apostles, and (B) no miracles of healing are being worked as these contemplated in the passages cited. But what about the action of Acts 13?

Acts 13:1-4 And Laying On Of Hands

Acts 13:1-4 was a special mission for a limited duration. In Acts 13, hands were not laid on Barnabas and Paul (1) to confirm or appoint them as preachers, (2) to install them as apostles of the Lord, nor (3) to give them a spiritual gift. They simply agreed to separate them according to the Spirit’s direction. The word “separate” is from aphorizo. Thayer says it means “to appoint, set apart, one for some purpose.” Thus, saints in Antioch appointed and set apart Barnabas and Paul for a certain work or service. The brethren were only to separate and recommend. The “work” which they were called unto was their work, not the work of the Antioch disciples. The labor was limited; it was a specific task confined to a certain time. Later, we read that they “sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled” (Acts 14:26). They were called by the Holy Spirit. They were separated by the brethren. They completed or “fulfilled” their work.

The laying on of hands preceded the sending away. It, along with prayer and fasting, solemnly symbolized the recommendation for the work. The Holy Spirit did not say, “fast, pray, and lay hands on Barnabas and Saul.” He said, “Separate . . . Barnabas and Saul for the work whereunto I have called them.” An appointment to a position or an office was not made as may be indicated in 1 Timothy 5:22. Rather, Barnabas and Saul were recommended to God for the work.

This laying on of hands involved their mission, not the miraculous. For this reason, Luke calls them apostles, those set apart and sent (Acts 14:14). The laying on of hands did not confer apostleship in the sense Paul was an apostle of Christ. (1) Paul was then an apostle of the Lord. (2) As an apostle of Jesus, Paul needed nothing these brethren could have given him (Ram. 15:19; 2 Cor. 11:5; 12:12). (3) Paul’s apostleship was not of man. Galatians 1:1, 11, 12, 16, 17, denies that such an event as Acts 13 made him an apostle. (4) The brethren in Antioch could not impart spiritual gifts, much less apostleships. Only apostles could “impart . . . some spiritual gift” (Acts 8:14-18; 19:6; Rom. 1:11). (5) Barnabas and Paul were apostles from Antioch in the same way Epaphroditus was a “messenger” (apostolos) of the Philippian church. They were ones sent from Antioch. That is the extent of the term in Acts 14:14. Epaphroditus was sent by the Philippians to minister unto Paul. He was Philippi’s “messenger” (Phil. 2:25), or apostle. So, it is in Acts 13:1-4; 14:14.

The laying on of hands was evidently commonly and frequently practiced by the apostles. As they laid hands in giving the Holy Spirit, imparting spiritual gifts, so the disciples would naturally adopt the same act in various appointments. As the apostles died, the practice continued, but it was not required as a means of setting one apart for a special function.

Laying On Of Hands Today

We may use the same procedure today. Timothy did (1 Tim. 5:22), and we know he did not pretend to bestow gifts of the Spirit. The laying on of hands signifies appointment (1 Tim. 4:14; 5:22). Acts 13 is a special instance, a peculiar case. No such selection, separation, calling and sending is done today as was done through the Spirit then.

The New Testament supplies no illustration or demonstration of a particular mode or manner of laying hands on another. Churches appoint men to duties. Who is- to say that a handshake or an informal affectionate hand on the shoulder is not a form of “laying on hands?” Compare the “holy kiss” of Romans 16:16 and 1 Corinthians 16:20. The laying on of hands, if practiced today, must not be considered as a means of conveying authority. It is but a means of committing another to the Lord for a work.

Fasting And Acts 13:1-4

One may elect to fast, or abstaining from food may be naturally forced upon him by the awesomeness of a responsibility or situation. Fasting is not, and never has been, bound upon saints as a regular duty. In its purest form, fasting is a natural deprivation. It loses some of its appeal when it is contrived or enforced. In times of great stress and strain, we are repelled and repulsed from food. When events overwhelm us, we naturally fast. What could provide more anxious reverence than a command from the Holy Spirit to separate two men for arduous effort in foreign fields? Is it any wonder they fasted and prayed? The amazement would have been if they had feasted and failed to pray with this charge before them!

Conclusion: “Should this be practiced today?” We may, but we need not do so.

Truth Magazine XIX: 16, pp. 246-247
February 27, 1975