"The limits of our understanding" by John Calvin

The limits of our understanding

^bWe must now analyze what human reason can discern with regard to God’s Kingdom and to spiritual insight. This spiritual insight consists chiefly in three things: (1) knowing God; (2) knowing his fatherly favor in our behalf, in which our salvation consists; (3) knowing how to frame our life according to the rule of his law. In the first two points—and especially in the second—the greatest geniuses are blinder than moles! Certainly I do not deny that one can read competent and apt statements about God here and there in the philosophers, but these always show a certain giddy imagination. As was stated above, the Lord indeed gave them a slight taste of his divinity that they might not hide their impiety under a cloak of ignorance.⁶⁶ And sometimes he impelled them to make certain utterances by the confession of which they would themselves be corrected. But they saw things in such a way that their seeing did not direct them to the truth, much less enable them to attain it! They are like a traveler passing through a field at night who in a momentary lightning flash sees far and wide, but the sight vanishes so swiftly that he is plunged again into the darkness of the night before he can take even a step—let alone be directed on his way by its help. Besides, although they may chance to sprinkle their books with droplets of truth, how many monstrous lies defile them! In short, they never even sensed that assurance of God’s benevolence toward us (without which man’s understanding can only be filled with boundless confusion). Human reason, therefore, neither approaches, nor strives toward, nor even takes a straight aim at, this truth: to understand who the true God is or what sort of God he wishes to be toward us.⁶⁷

 

Do not claim to know all about Bible translations, the Hebrew Bible, and the Greek Bible! Do not claim to know where the perfect Bible is or how to precisely translate it!  

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^b edition of 1539

⁶⁶ I. iii. 1, 3.

⁶⁷ Calvin, John. 2011. Institutes of the Christian Religion & 2. Edited by John T. McNeill. Translated by Ford Lewis Battles. Vol. 1. The Library of Christian Classics. Louisville, KY: Westminster John Knox Press. Cf. I. i. 2; I. x. 2; III. ii. 16.

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Unaided quest of truth profitless

 unaided quest of truth profitless

“All therefore who ever sought the truth, trusting to themselves to be able to find it, fell into a snare. This is what both the philosophers of the Greeks, and the more intelligent of the barbarians, have suffered. For, applying themselves to things visible, they have given decisions by conjecture on things not apparent, thinking that that was truth which at any time presented itself to them as such. For, like persons who know the truth, they, still seeking the truth, reject some of the suppositions that are presented to them, and lay hold of others, as if they knew, while they do not know, what things are true and what are false. And they dogmatize concerning truth, even those who are seeking after truth, not knowing that he who seeks truth cannot learn it from his own wandering. For not even, as I said, can he recognise her when she stands by him, since he is unacquainted with her.^[1]

Throughout history, individuals who have pursued truth independently, relying solely on their own reasoning, have ultimately fallen into error. This fate befell both Greek philosophers and the more insightful among other cultures. By focusing on the observable world, they attempted to deduce conclusions about the unseen, mistakenly believing that whatever appeared true at any given moment actually was true. Like those who possess genuine knowledge, they critically examined presented ideas, rejecting some and accepting others. However, they did so with the illusion of certainty, unaware that their own understanding of truth was incomplete.

Furthermore, they confidently asserted their beliefs as absolute truths, even while actively seeking truth. This self-assurance reveals a fundamental misunderstanding: those who truly seek truth cannot discover it solely through their own independent explorations. In fact, even when truth stands directly before them, they may fail to recognize it due to their inherent lack of complete understanding.

Conclusion:

We must highlights the inherent limitations of individual reason in the pursuit of absolute truth. Relying solely on personal observation and conjecture inevitably leads to a degree of subjectivity and the potential for error. True understanding may require a deeper level of insight, perhaps through guidance from a higher source or a collective pursuit of knowledge that transcends individual limitations.

May the Spirit of Truth guides us to the absolute truth.

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^[1] Pseudo-Clement of Rome. 1886. “The Clementine Homilies.” In Fathers of the Third and Fourth Centuries: The Twelve Patriarchs, Excerpts and Epistles, the Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe, translated by Thomas Smith, 8:230. The Ante-Nicene Fathers. Buffalo, NY: Christian Literature Company.

First letter to the "servants" and "theologians" in Bible Presbyterian Church

To the "servants" and "theologians" in Bible Presbyterian Church,

I hope this letter finds you well and in good spirits. I am writing to you with a heart full of concern and respect regarding your teachings and their impact on our community. Your dedication to the truth of the Bible is deeply appreciated, and your knowledge of the Textus Receptus (TR) is undeniably profound. However, it is with humility and a desire for unity that I address certain concerns.

In your teachings, the emphasis on the TR being perfect without error has been prominent. While this viewpoint holds significant theological weight, it has also led to a division within our Bible Presbyterian Church. More concerning, however, is the disassociation with Jesus as the truth and the Holy Spirit as the Spirit of truth. The core of Christian faith rests on the belief that Jesus is "the way, the truth, and the life" (John 14:6), and that the Holy Spirit is our advocate, guiding us into all truth (John 16:13).

It is crucial that in our pursuit of doctrinal purity, we do not lose sight of the essence of our faith. Jesus Christ is the cornerstone of our beliefs, and the Holy Spirit our guide and comforter. By acknowledging their divine roles, we not only adhere to the foundational truths of Christianity but also foster a spirit of unity and love within our community.

I urge you to consider the broader implications of your teachings. While it is important to uphold the integrity of the scriptures, it is equally vital to do so with a spirit of humility and openness. The apostle Paul reminds us that "knowledge puffs up, but love builds up" (1 Corinthians 8:1). Let us strive to build up the church, to be peacemakers, and to lead with a heart of humility and love.

Please know that this letter is written with the utmost respect for your scholarship and dedication. My hope is that through thoughtful reflection, we can move forward together, united in our shared faith and commitment to the truth.

Thank you for considering my thoughts. I pray for wisdom, grace, and unity as we continue to seek God's will.

Yours in Christ,

Rev. So and So

Singapore

Jesus never said the Hebrew Bible was flawless and error-free!

The New Testament doesn't explicitly record Jesus saying that the Hebrew Bible (often referred to as the Old Testament by Christians) was "perfect without error." However, Jesus did refer to the Hebrew scriptures with great authority and respect. For instance, in the Sermon on the Mount, He said:

"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished." - Matthew 5:17-18 (NIV)

Jesus often quoted the Hebrew scriptures in His teachings and discussions, showing His deep knowledge and reverence for them. This indicates that He viewed these texts as authoritative and significant. However, the concept of "inerrancy" as it is discussed in modern theological debates isn't directly addressed by Jesus in the New Testament.

The concept of "inerrancy" as it's debated today wasn't a central focus for Jesus in the New Testament. He emphasized the authority and truthfulness of Scripture, but the specific term "inerrancy" wasn't used.

I believe in the absolute inerrancy of the original autographs (the original manuscripts), and acknowledge potential minor discrepancies or variations in the transmission process.

Furthermore, NIV (New International Version) is a widely used and respected translation known for its readability and accuracy. Many churches find it suitable for their needs.

Don't attack me because I'm using the NIV, you "theologians," "servants." Let the people to freely follow the Lord, and then you will all be delivered from the bonds of sin. You will be set free by the truth! The truth will set you free!

You are buying memories

The most foolish Christian is the one who believes he is serving God through the persecution of his fellow brother or sister in Christ. It is bad enough when the church faces persecution from the outside but when the devil can trick Christians to persecute one another it is truly diabolical.

It is terrible for the Far Eastern Bible College in Singapore to teach its students to be militants and to attack their fellow Christians.

These students are taught a false doctrine that the Greek text that underlies the KJV is flawless and error-free; they refer to this as the perfect Textus Receptus (TR), and they use this to attack others who disagree with them.

They criticize anyone who does not use KJV in their personal reading and worship sessions.

They attack everyone who disagrees with them, including fellow churchgoers who speak Mandarin and are brothers or sisters in Christ. These innocent children of God are attacked until they leave the church.

Evangelical churches that are welcoming to their neighbors are attacked by them.

They even attack their own brother or sister in Christ who are in the same denomination by calling them names.

The essence of Christianity is rooted in love, compassion, and unity. When a Christian believes they are serving God by persecuting their fellow believers, they are fundamentally misunderstanding the teachings of Christ. Jesus emphasized love for one another as a hallmark of true discipleship: "By this everyone will know that you are my disciples, if you love one another" (John 13:35).

Persecution from within the church is particularly harmful because it not only damages relationships but also undermines the church's witness to the world. The devil's strategy to sow discord among believers is indeed diabolical, as it distracts from the church's mission and tarnishes its image.

Paul's letters frequently address the importance of unity and warn against divisive behavior. In Galatians 5:15, he writes, "If you bite and devour each other, watch out or you will be destroyed by each other." This serves as a stark reminder that internal strife can be just as destructive as external persecution.

As Christians, we are called to build each other up, support one another, and work together to advance God's kingdom. Let us strive to embody the love and grace that Jesus demonstrated, fostering an environment of mutual respect and encouragement within the church. By doing so, we can stand strong against both external and internal challenges, reflecting the true nature of Christ's love to the world.

Teaching the blind, deaf and mute "theologians" to see, hear and speak.

Remember, patience and consistency are key. Teaching a person who is blind, deaf, and non-verbal requires a long-term commitment and a willingness to adapt your approach as needed.

Jesus did not authorize the King James Bible

The King James Version (KJV) of the Bible, also known as the Authorized Version (AV), was authorized by King James I of England. It was commissioned in 1604 and published in 1611. The translation was undertaken by a group of scholars and theologians under the sponsorship of King James.

Jesus, of course, lived long before the KJV was created, so He had no involvement in its authorization or production.

Jesus lived and preached in Aramaic, not English. The New Testament, which includes Jesus' words and teachings, was first written in Greek.

The King James Bible, an English translation of the Bible, was completed in 1611. Jesus, who lived and died around 30 CE, couldn't authorize a translation that wouldn't be available for another 1500 years.

The Bible does not claim divine authorship for any particular translation. It accepts that it was written by humans who were inspired by the Holy Spirit.

While the King James Bible is a historically significant and frequently used translation, it should be noted that it is a human translation and interpretation of ancient scriptures. Other translations exist, each with its own advantages and disadvantages.

In the year 1611, has the church finally produced the Perfect English Bible? Authorized by King James I? 

In 2010, someone from Singapore discovered that the underlying Greek text of the KJV is the Perfect Bible!!!

Believing is seeing?

William Tyndale

“If God spare my life, ere many years I will cause a boy who drives a plough to know more of the scriptures than you do.”

― William Tyndale

Jesus' perceptions of the Masoretic Text (MT, or Old Testament in Hebrew) and the Septuagint (LXX, or Old Testament in Greek)

In Jesus’ time, there were various textual traditions of the Hebrew Bible. The Masoretic Text (MT) as we know it today did not exist yet, and the Dead Sea Scrolls (discovered in the 20th century) have shown that there were many variations in the Hebrew texts used by different Jewish communities.

The Septuagint itself is based on a Hebrew text that was older than the later Masoretic Text, and in some instances, it preserves readings that are closer to earlier Hebrew versions or even have interpretative additions.

Why are you so determined, so desperate to have a flawless, perfect Bible yet Jesus says nothing about those variations? Take for instance, one of the Hebrew Masoretic Text (MT) and Greek Septuagint (LXX), they contain several variations, Jesus remained mute. But why was Jesus so quiet?  Has he never asked for a perfect Bible?

These examples below demonstrate a variety of differences between the Masoretic Text (MT) and the Septuagint (LXX), ranging from differences in vocabulary, word order, syntax, numbers, and omissions/additions of verses, to more theological interpretations and translation choices. These variants can affect interpretations and theological understandings, illustrating the complexity and richness of biblical textual traditions. 

Below, I'll provide an outline of the major types of variants that occur between the MT and LXX, though it is impossible to list every single instance. Some of the most notable types of textual variants include:

Genesis 1:1
MT: "In the beginning, God created the heavens and the earth."
LXX: "In the beginning, God made the heaven and the earth."
The key difference here is the use of "created" (בָּרָא, bara) in the MT versus "made" (ἐποίησεν, epoiēsen) in the LXX, and the singular "heaven" (οὐρανὸν, ouranon) in the LXX versus the plural "heavens" (שָׁמַיִם, shamayim) in the MT.


Genesis 2:4
MT: "This is the account of the heavens and the earth when they were created."
LXX: "This is the book of the generation of heaven and earth."
In this case, the LXX uses "book" (βίβλος), while the MT uses "account" (תּוֹלְדוֹת, toledoth).


Genesis 4:8
MT: "Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him."
LXX: "And Cain said to Abel his brother, 'Let us go out into the field.' And when they were in the field, Cain rose up against Abel his brother and killed him."


1 Kings 4:26
MT: "Solomon had 40,000 stalls of horses for his chariots."
LXX: "Solomon had 4,000 stalls of horses for his chariots."
Here, the MT has "40,000," while the LXX has "4,000." Scholars debate whether one is a scribal error or reflects different traditions.


1 Samuel 10:27
MT: "But some worthless men said, 'How can this man save us?'"
LXX: This verse is entirely absent from the LXX.


2 Samuel 24:24-25
MT: Describes a direct transaction between King David and Araunah the Jebusite.
LXX: This account is slightly more elaborate and includes additional details not found in the MT.


Isaiah 7:14
MT: "Behold, the young woman shall conceive and bear a son, and shall call his name Immanuel."
LXX: "Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel."
In the LXX, the word παρθένος (parthenos), which means "virgin," is used, while the MT uses עַלְמָה (almah), which is often translated as "young woman" but can also mean "virgin."


Jeremiah 8:8-9
MT: The passage reads "How can you say, 'We are wise, and the law of the LORD is with us'?"
LXX: This passage is much longer and includes additional clarifications.


Jeremiah 10:6-7
MT: These verses are present.
LXX: These verses are absent, highlighting a significant difference in the text length.


Jeremiah 51:13
MT: "O you who dwell by many waters, abundant in treasures, your end has come, the measure of your covetousness."
LXX: A different phrasing and some additional material is included in the LXX, making this a longer and more elaborated passage.



Psalm 22:16
MT: "For dogs have surrounded me; a company of evildoers have enclosed me; they pierced my hands and my feet."
LXX: "For many dogs have encompassed me; the assembly of the wicked have beset me; they pierced my hands and my feet."
In the LXX, there is the use of "many dogs" (πολλὰ κύνα) where the MT uses "dogs" (כְּלָבִים), and the interpretation of "pierced" remains similar, but the nuances can differ.


Daniel 3:24-25
MT: The Hebrew version of Daniel is notably shorter in some sections.
LXX: Includes additional verses, such as the Prayer of Azariah and the Song of the Three Holy Children.


Deuteronomy 32:43
MT: "Rejoice with him, O heavens; bow down to him, all gods."
LXX: "Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people."


Exodus 1:5
MT: "All the descendants of Jacob were seventy persons; Joseph was already in Egypt."
LXX: "And all the souls from Jacob were seventy-five."


Exodus 12:40
MT: "The time that the Israelites lived in Egypt was 430 years."
LXX: "The sojourning of the children of Israel, and of their fathers, in the land of Egypt, was four hundred and thirty years."
In this instance, the LXX omits "time" (זְמַן) and includes additional wording ("and of their fathers").


Isaiah 61:1
MT: "The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound."
LXX: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind."


Micah 5:2
MT: "But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel."
LXX: "And you, Bethlehem, house of Ephrathah, are you little to be among the thousands of Judah? From you shall come forth for me one to be ruler over Israel."
The LXX makes some slight differences in phrasing that impact the interpretation, especially in regard to the significance of Bethlehem in Jewish tradition.

Conclusion

Jesus prioritized the transformative power of God's word and its ability to guide, teach, and save. By not engaging in debates over textual perfection, He demonstrated that the Scriptures' core message transcends linguistic and textual variations. His approach encourages us to seek understanding, unity, and faithful living based on the timeless truths of God's word. 

Reflecting on this, we can see how Jesus' example calls us to focus on living out the principles of our faith, inspired by the Scriptures, in our daily lives.

Stop pleading for a flawless perfect Bible, please. Do you still have dreams? Wake up!

The Hebrew Bible and the Septuagint (LXX)

The Hebrew Bible and the Septuagint (LXX) are both significant texts in the history of Judaism and Christianity. While they share much in common, there are several notable differences:

1. Language:

Hebrew Bible: Written primarily in Hebrew, with a few portions in Aramaic (e.g., parts of Daniel and Ezra).

Septuagint: A Greek translation of the Hebrew scriptures, created for Greek-speaking Jews in Alexandria around the 3rd to 2nd century BCE.

2. Canonical Books:

Hebrew Bible: Consists of 24 books divided into three sections: the Torah (Law), Nevi'im (Prophets), and Ketuvim (Writings). This is also known as the Tanakh.

Septuagint: Includes books not found in the Hebrew Bible, known as the Deuterocanonical books (e.g., Tobit, Judith, Wisdom of Solomon, Sirach, Baruch, and 1-2 Maccabees). These books are considered canonical by the Catholic and Orthodox churches but are not included in the Jewish canon or most Protestant Bibles.

3. Order and Division of Books:

Hebrew Bible: The books are arranged differently, with a particular focus on the tripartite division. For example, the Hebrew Bible ends with the Chronicles.

Septuagint: The books are arranged according to the genres found in the Greek tradition: Law, History, Wisdom, and Prophets, similar to the structure found in Christian Old Testaments.

4. Textual Variants:

Hebrew Bible: Based on the Masoretic Text, which was meticulously preserved and standardized by Jewish scholars known as the Masoretes around the 7th to 10th centuries CE.

Septuagint: Sometimes exhibits textual variants that differ from the Masoretic Text, which can lead to different readings and interpretations of certain passages.

5. Translation Differences:

Hebrew Bible: Maintains the original Hebrew wording and style.

Septuagint: As a translation, some nuances and idioms from Hebrew were adapted to fit the Greek language and culture, leading to differences in expression and sometimes in meaning.

6. Use in Early Christianity:

Hebrew Bible: Used primarily by the Jewish community.

Septuagint: Widely used by early Christians and frequently quoted in the New Testament. Many New Testament authors, including Paul, quoted the Septuagint rather than the Hebrew text.

7. Theological Emphasis:

Hebrew Bible: Reflects Jewish theological perspectives and traditions.

Septuagint: Sometimes reflects Hellenistic influences and interpretations, which can be seen in certain theological nuances.

Example Passages:

Isaiah 7:14

Hebrew Bible: "Behold, the young woman shall conceive and bear a son, and shall call his name Immanuel."

Septuagint: "Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel."

This translation difference highlights the impact of the Septuagint on Christian theology, particularly concerning the prophecy of the virgin birth of Jesus.

Understanding these differences helps us appreciate the historical and theological contexts of these important scriptures.