The Book of Zephaniah

The short book of the prophet Zephaniah, which comes near the end of the Old Testament, has always been one that I have loved and valued.

In this video from the Bible Project, the book is well explained. It deserves to be preached on more often.

Christian Standard Bible – Anglicised Edition

 

I was happy to find out that the Christian Standard Bible is going to be issued in an Anglicised edition with British spelling and usage. I understand the new edition will go on sale in June this year.

The Christian Standard Bible or CSB is a great translation. It first came out in 2017 and was a revision of the "Holman Christian Standard Bible" first published in 2004. The CSB translators claim it uses "optimal equivalence" as its translation philosophy which is to say it is more literal than the NIV but more functional than the ESV. It is a conservative evangelical committee translation produced by Holman Publishers in the USA. Often thought of as a "Baptist" translation because it was produced by a Baptist publishing house, it is not sectarian and involved scholars from 17 denominations to avoid denominational bias.

Like the NIV, the CSB is a completely fresh translation from the original languages and is not within the Tyndale/KJV/RV/ASV/RSV family tree, which means it does not necessarily follow "traditional" renderings. I believe this is a strong point in its favour, whenever a "new" rendering is more accurate to the Hebrew or Greek.

Here are a couple of sample verses from the CSB, which I think show the nature of the CSB as a translation:

Mark 9:3 - describing Jesus' appearance during the transfiguration - "and his clothes became dazzling—extremely white as no launderer on earth could whiten them."

Where the CSB has "no launderer" the NIV has "anyone" and the ESV has "no one" but the Greek has "γναφεὺς" (grapheus) - a launderer or "fuller" (KJV), thus the CSB is considerably more accurate.

Matthew 6:9 - "Our Father in heaven, your name be honoured as holy" moving away from "hallowed" in the Tyndale/KJV tradition, which few modern readers understand or use anywhere else except in the Lord's Prayer.

John 3:16 - "For God loved the world in this way: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life."

Here the CSB again moves from the traditional to the more accurate. "In this way" is an improvement on the traditional "so loved" which we tend to read as "loved so much" rather than "loved in this way" which is what the Greek word houtos usually means. Secondly, "everyone who believes" is better in my view than "whoever believes". 

The CSB also makes good use of footnotes where alternative translations are possible or where there are textual variants. Often the footnotes contain a more traditional or literal translation. 

For example in 1 John 2:2: "He himself is the atoning sacrifice for our sins, and not only for ours, but also for those of the whole world" with a footnote "the propitiation."

Again in 2 Timothy 3:16a: "All Scripture is inspired by God" with a footnote "breathed out by God".

There is always a danger that the CSB will fall between two stools. It may not be literal or traditional enough for churches that favour the ESV and it may not be simple enough for churches that use the NIV or anything even more functionally equivalent like the NLT.

Yet the CSB is a very good translation and its fresh renderings in many places are helpful to contrast with the ESV/NRSV in the Tyndale tradition or with the NIV/NLT's more functional renderings.

How to tell if someone is a Christian?

I came across this video on YouTube, which features seven people who claim to be Christians in conversation.

The point is that only six are professing Christians and one is an atheist masquerading as a Christian. Through questions, the participants try to guess who is the imposter and vote them out. It is an interesting exercise.

Personally, I have some doubts about the credibility of some of the others who claim to be Christians as well, but that's beside the point.

Of more interest is to ask, how would we try to determine if somone claiming to be a Christian is genuine?

I don't think the questions asked in the video were very good. No one seemed to ask or talk about God at all. No one mentioned Jesus or the Holy Spirit. No one referred to prayer or Bible reading. At least not in the edited version we see in the video.

These are the kind of questions I would probably ask in this scenario:

• What led you to become a Christian?
• What kind of church do you attend?
• What Bible translation do you mostly read?
• What's your favourite Bible verse?
• What's your favourite hymn or worship song?
• Do you serve in any capacity at your church?

Of course, someone deliberately setting out to deceive could probably come up with answers to these, so who knows. In my experience, most Christians are very willing to accept someone's profession of faith as genuine.

More important than our personal "tests" is to see what the Bible says about what makes a Christian. Some relevant verses are the following:

• A Christian is someone who has been born again by the Holy Spirit. The phrase "born-again Christian" is a redundancy. See John 3:3-8.
• A Christian is someone who has faith in Jesus to save them. See Acts 16:30-31, John 3:16
  
• A Christian is someone who seeks to follow Jesus in obedience to his teachings. See 1 John 2:3-6.
• A Christian is someone who confesses that Jesus is Lord and believes that God raised him from the dead. See Romans 10:9
• A Christian is someone who seeks to turn away (repent) of their sins. See Matthew 3:2, Mark 1:15, Acts 2:38, 2 Peter 3:9.

The folk in this video seem to associate being a Christian with going to church and maybe having some kind of spiritual experience. I was quite shocked that none of them mentioned a personal relationship with Jesus or God the Father or the Holy Spirit.

The Meaning and Translation of "Hilasterion" in Romans 3:25

Paul's Letter to the Romans is a key part of the New Testament, the letter in which the gospel or good news is given its fullest explanation. Within this letter, the section in Romans 3:21-26 is central to the meaning of the doctrine of salvation and within that section verse 25 is a key verse. 

The focus of our discussion is on the meaning and translation of this word "hilasterion" in this verse. 

1. Description of the Possible Translations

While we confess that ‘all Scripture is God-breathed’ (2 Tim. 3:16) meaning that all of Scripture comes from God, we recognise that not all the God-breathed Scriptures are equally important. Obviously, for example, the crucifixion and resurrection narratives of the Gospels are more important to the people of God and the message of salvation than say a genealogy of names in Genesis or Chronicles. Paul’s Letter to the Romans is one of the most important books in the New Testament because it is where we find the fullest exposition of Paul’s gospel. Within Romans, chapter 3 verse 25 is a key verse. And within that verse the key word is ἱλαστήριον (hilasterion). This word is the focus of this paper.

The verse reads as follows (author’s translation)—from verse 24 to give the context:

24 Being declared righteous freely by his grace through the redemption that is in Christ Jesus, 25 whom God set forth as a hilasterion, by his blood, to be received through faith, to demonstrate his righteousness because in the forbearance of God he passed over the sins committed beforehand.

The correct translation of this word "hilasterion" into English has a long history of controversy and debate. English translations of the word divide into five main categories as explained below.

a. Mercy Seat or Atonement Cover

The first group of translations sees hilasterion as a direct reference to the cover of the Ark of the Covenant, traditionally known as the ‘mercy seat’ or other more descriptive translations such as ‘atonement lid’ or ‘atonement cover.’ 

This view sees hilasterion as the direct Greek equivalent of the Hebrew, כַּפֹּרֶת (kapporeth) which is the lid of the Ark of the Covenant, commanded by God to be made (Ex. 25:17 ff.), the place where God’s presence would rest and make atonement for the sins of his people. 

Translations taking this approach include the following:

God presented him as the mercy seat by his blood, through faith (CSB)

whom God has set forth a mercy-seat, through faith in his blood (Darby)

whom God publicly displayed as the atonement seat through faith in his blood (EHV)

God publicly displayed him at his death as the mercy seat accessible through faith (NET)

Whom God hath set forth as a propitiatory covering, through faith in his blood. (Rotherham’s Emphasized Bible)

Whom God purposed for a Propitiatory shelter, through faith in His blood. (Concordant Literal Version)

This interpretation sees Paul’s argument being that just as the mercy seat on the ark was the place where the people’s sins were taken away, God’s wrath removed, and God’s reconciliation with his people established, so the cross of Jesus Christ was the reality of that Old Testament type. It should be noted that the last two translations above make it explicit that the kapporeth being referred to is much more than merely the lid of the covenant box or ark, it has deep theological meaning—it is a propitiatory shelter or covering—meaning it is the place where God’s wrath against sin is dealt with and taken away or removed.

b. Propitiation

The second group of translations does not link hilasterion directly to the mercy seat, but instead sees it as a reference to the means or place of propitiation (the means by which or place where sin is taken away, wrath turned aside and justice is satisfied). The translations which take this approach includes some of the most commonly used literal translations in English, as follows:

Whom God hath set forth to be a propitiation through faith in his blood. (KJV)

whom God set forth to be a propitiation, through faith, in his blood. (ASV)

whom God set forth as a propitiation by His blood, through faith. (NKJV)

whom God put forward as a propitiation by his blood, to be received by faith. (ESV)

whom God displayed publicly as a propitiation in His blood through faith. (NASB 1995)

whom God put forward as the means of propitiation by his blood, to be received by faith. (Moffatt)

Two versions agree that the hilasterion is a propitiation, but rather than use this technical term which would doubtless be difficult to understand for many English readers, they explain the concept of propitiation:

God presented him as the one who would turn aside his wrath taking away sin through faith in his blood. (NIV 1984 marginal reading)

For God sent Jesus to take the punishment for our sins and to satisfy God’s anger against us. (NLT 1996)

c. Expiation

Some English translations, particularly it must be admitted, translations at least influenced by liberal theology, which have a tendency to deny or play down the concept of the wrath of God, see in hilasterion a reference to the taking away of sin, but not the turning aside or satisfying God’s wrath. For these translations, rather than use ‘propitiation’ with its connotation of appeasing or satisfying wrath, they use the word ‘expiation’ which connotes only to the taking away or removal of sin, without reference to wrath.

This position is found in the following versions:

whom God put forward as an expiation by his blood, to be received by faith. (RSV)

For God designed him to be the means of expiating sin by his death, effective through faith. (REB)

whom God set forth as an expiation, through faith, by his blood. (NABRE)

d. Reconciliation

A few English translations take hilasterion to refer not to the expiating of sin or the propitiating of wrath, but to the end result of expiation and propitiation, which is the reconciliation of God and sinners and believe this was Paul’s point in Romans 3:25. These versions include the following:

Whom God hath set forth to be a reconciliation through faith in his blood. (Geneva)

For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith. (Goodspeed)

whom God purposed for reconciliation through faith in his blood. (Jubilee Bible 2000)

e. Other ‘Non-Committal’ Options

Finally, some translations, either for reasons of simplicity for the reader or from a desire to avoid the controversies surrounding the historic and ongoing ‘expiation vs propitiation’ debate, opt for a more general translation such as ‘sacrifice of atonement’ which could allow for either expiation, propitiation, or indeed reconciliation, which ‘sacrifice of atonement’ at least hints at.
    Versions taking this approach include the following:

Through his faithfulness, God displayed Jesus as the place of sacrifice where mercy is found by means of his blood. (CEB)

God presented him as a sacrifice of atonement through faith in his blood. (NIV 1984 main text)

God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. (NIV 2011)

For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. (NLT 2004)

whom God put forward as a sacrifice of atonement by his blood, effective through faith. (NRSV)

2. Assessment of the Translation Options

Of these five possible approaches, I think there are three we can dismiss quite easily and two that have strong claims.

The translations I would set aside first are the last three. To take the last one first, translating "hilasterion" as "sacrifice of atonement" is only a very broad attempt to explain the concept behind the word. Although "hilasterion" does imply an atoning sacrifice, this does not adequately explain the word's meaning and could be viewed as something of a "cop out".

Likewise, although the "hilasterion" can lead to reconciliation between the offended and the guilty party, the word does not itself refer to reconciliation.

Finally, the translation "expiation" or "expiating sacrifice" should be rejected as it does not cover the full menaing of "hilasterion". Expiation refers to the removal of guilt, but that is only half of the meaning of "hilasterion". As has been well-explained by Leon Morris, John Stott and others writing on the atonement, "expiation" has been favoured by theologians who do not believe that the atonement involves dealing with the wrath of God against sinners. But one of the key aspects of a "hilasterion" is appeasing or satisfying God's wrath.

It is for this reason that the word has traditionally been translated as "propitiation" (meaning either the means of propitiation or the place of propitiaiton). Propitiation implies both expiation (removal of guilt for sin) and the turning aside of God's wrath against sinners. For this reason, "propitiation" or an explanatory phrase meaning the same found in the NIV 1984 margin or the 1996 NLT is a good translation as far as I am concerned. The only problem with it, it might be argued, is that the word is not well understood by many readers. Chambers Dictionary defines "propitiate" as meaning "to appease or placate (an angry or insulted person or god)" and it is this appeasing, placating or satisfying divine anger or wrath that is the key aspect of "hilasterion" that most other translations omit or downplay.

Some scholars believe that Paul was not referring to a place or means of propitation in a generic sense, but rather they see this as a clear alluding to the Old Testament "mercy seat" or "atonement cover" - the lid of the ark of the covenant, the place where the people's sins were taken away and the wrath of God averted or appeased or placated. Some translations use "propitiatory cover" or "proptiatory shelter" to try to cover both concepts.

It is a difficult judgment whether to translate in a more general sense of "propitiation" or the more specific sense of "mercy seat" or "propitiatory cover". We cannot be entirely certain which of the two Paul had in mind. The difference is a translation problem, but not a theological one because both have the same meaning: the sacrifice of Jesus on the cross took away the guilt of sin and turned aside the wrath of God against sin by taking the punishment directly in his own flesh. 

If I had to pick one, I would go with the more general term "propitation" as I am not certain Paul was solely making an Old Testament allusion to the "mercy seat" when writing to a largely Gentile church in Rome. Although "hilasterion" was used in the Greek Septuagint as the translation of the mercy seat (the atonement lid on the ark of the covenant), "hilasterion" is a broader theological concept than the noun for the covenant box lid, and so on balance I think the wider theological term "propitiaton" or an explanation of what "propitiaiton" means is preferable in our English translations, with the single word "propitiation" being more suited for formal equivalent translations and a phrasal explanation such as "the way of turning aside God's wrath and taking away sin" being more suitable for functional equivalent translations.