Category: Discipleship Essentials

Comparing MT to the Septuagint (LXX): Isaiah 49:1-10

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Masoretic Text Septuagint Significance

1 Listen to Me, O islands, And pay attention, you peoples from afar. The LORD called Me from the womb; From the body of My mother He named Me. 2 He has made My mouth like a sharp sword, In the shadow of His hand He has concealed Me; And He has also made Me a select arrow, He has hidden Me in His quiver. Isaiah 49:1–2 (NASB95) 

1 “Listen to me, islands, and pay attention, nations! After a long time it will come about,” says the Lord. He called my name from my mother’s belly, 2 and he made my mouth like a sharp sword, and he hid me under the protection of his hand. He made me like a choice arrow, and he hid me in his quiver. Isaiah 49:1–2 (LES2) 

 The most notable difference is that the MT omits the phrase, “After a long time it will come about,” which makes this passage a prophetic announcement of something to take place in the distant future, rather than something already accomplished. The MT wishes to identify this passage with Israel; whereas, the LXX should be understood as a prophecy about Christ.

3 He said to Me, “You are My Servant, Israel, In Whom I will show My glory.” 4 But I said, “I have toiled in vain, I have spent My strength for nothing and vanity; Yet surely the justice due to Me is with the LORD, And My reward with My God.” Isaiah 49:3–4 (NASB95) 

3 And he said to me, “You are my servant, Israel, and I will be glorified in you.” 4 And I said, “I have toiled in vain, for pointlessness, and I have given my strength for nothing. On account of this my judgment is with the Lord, and my hard work before my God. Isaiah 49:3–4 (LES2) 

 The differences between these passages is worth noting, but does vary in meaning.

5 And now says the LORD, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the LORD, And My God is My strength), 6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” Isaiah 49:5–6 (NASB95) 

5 And now this is what the Lord—who formed me from the belly as his bondservant in order to gather Jacob and Israel to himself—says: “I will be gathered and glorified before the Lord, and God will be strength for me.” 6 And he said to me, “It is a great thing for you to be called my child, to establish the tribes of Jacob and to return the dispersion of Israel. Look! I have given you as a covenant for a nation, as a light for the nations so that you may become salvation as far as the end of the earth.” Isaiah 49:5–6 (LES2) 

 The first rather striking difference is that the MT eliminates the “and” that the LXX places between Jacob and Israel, rather than identifying the two, as in the MT. Perhaps the LXX is a reference to the biological descendants of Abraham (Jacob) and the church (Israel). It can be clearly shown that the NT identifies the church with Israel. Whether this is the correct understanding, I believe the LXX preserves the right wording. 

Next, the MT changes “I will be gathered and glorified before the Lord” to “so that Israel might be gathered to him.” This is a big difference. “I” refers to a person, who is Christ, not the nation of Israel. This becomes apparent in the next verse.

The MT changes, “It is a great thing for you to be called my child” to “It is too small a thing that you should be my servant!” This is a travesty. Jesus was and is God’s only begotten Son, which is a great thing indeed, something shared with us who believe in him via the new birth. (1 John 3:1) 

Next, there is quite a difference between “preserved ones” and “dispersion.” But even more startling is how the MT omits the phrase, “I have given you as a covenant for the nation (Greek: genos – family),” a phrase repeated in verse 8, but then changed to include the nations (Greek: ethnos). This seems to parallel Jesus’ and the church’s ministry, which was first directed to the Jews, the family, but later was more directed toward the nations. 

The next startling difference which points away from Christ is how the MT changes “so that you may become salvation as far as the end of the earth.” The MT reads, “so that my salvation shall reach the end of the earth. Clearly, there was what seems to be a deliberate effort to hide how plainly the scriptures point to Christ!

7 Thus says the LORD, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, “Kings will see and arise, Princes will also bow down, Because of the LORD who is faithful, the Holy One of Israel who has chosen You.” Isaiah 49:7 (NASB95) 

7 This is what the Lord who rescues you, the God of Israel, says: “Sanctify the one who despises his life, who is abhorred by the nations, the servants of rulers. Kings will see him and arise; rulers also will worship him for the sake of the Lord, because the Holy One of Israel is faithful, and I have chosen you.” Isaiah 49:7 (LES2) 

This is a serious aberration. Jesus taught his disciples that it is necessary for us to “lose” our lives, if we want to follow him. (Matthew 16:25) From the beginning of his ministry, Jesus understood that it was his mission to die as God’s lamb for the sins of the world (John 1:29), not just the sin of Israel. It became apparent as Jesus progressed toward his death that he embraced his mission and despised his life. This clearly is a reference to Christ that has been removed. 

Christ is indeed abhorred, despised, and feared by the nations, plural. Both the MT and LXX refer here to the Gentiles, but for some reason the MT makes the word singular. 

In addition, the LXX makes this a personal word spoken to the “chosen one,” who is Christ – “I have chosen you.”

8 Thus says the LORD, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages; 9 Saying to those who are bound, ‘Go forth,’ To those who are in darkness, ‘Show yourselves.’ Along the roads they will feed, And their pasture will be on all bare heights. 10 “They will not hunger or thirst, Nor will the scorching heat or sun strike them down; For He who has compassion on them will lead them And will guide them to springs of water. Isaiah 49:8–10 (NASB95) 

8 This is what the Lord says: “I have listened to you at the acceptable time, and I have helped you in the day of salvation. And I formed you and have given you as a covenant for the nations, to establish the land and to allot deserted lots, 9 saying to those in chains, ‘Come out!’ and to those in darkness, ‘Be revealed!’ They will be fed in all the ways, and their pasture will be in all their paths. 10 They will not hunger or thirst, and the burning heat and the sun will not strike them, but the one who shows mercy will comfort them, and he will lead them through springs of waters. Isaiah 49:8–10 (LES2) 

The translators of the LXX chose the Greek word that means “listened to” instead of the Hebrew word the MT uses that means “answered.” Next the MT says that God “will keep” or guard this chosen one. The LXX says that God formed or molded him, which I see as an allusion to the incarnation, when the Scripture says that God prepared a body for the eternal Logos. (John 1:14) This is another case when the incarnation is deliberately hidden, just as in the more obvious verse from Psalm 40:6-8, about which I have written previously.

Next the MT omits another reference to God’s promise that the Gentiles will be included in the New Covenant. The LXX says that Christ has been given as a “covenant for the nations (ethnos),” but the MT limits the covenant to the “people,” when can mean the nations, but is not clear. It could mean just the Jews,which was probably the intent. 

In verse 9, the MT agrees with the LXX when it says the chosen one will command, ” Come out,” which could be a direct reference to Christ commanding Lazarus to come out of the tomb. (John 11:43)
    Once again we can observe that the changes between the MT and LXX tend to eliminate or dilute direct references to Christ. Jesus said that the scriptures point to him. (John 5:39-40) Any time the MT hides this clear pointing to Christ, I suspect foul play, which would not be surprising considering the antipathy the Jews have for Christ and the post-resurrection development of the MT.
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 142

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Masoretic Text Septuagint Significance

1 I cry aloud with my voice to the LORD; I make supplication with my voice to the LORD. 2 I pour out my complaint before Him; I declare my trouble before Him. Psalm 142:1–2 (NASB95) 

2 With my voice I cried out to the Lord. With my voice I besought the Lord. 3 I poured out before him my entreaty. I will report my affliction before him. Psalm 141:2–3 (LES2) 

 Jesus said we will live by every word of God (Matthew 4:4); therefore, every word is important. The MT uses the word “complaint” in verse 2, but the LXX uses “entreaty.” Big difference. The MT uses “trouble” instead of “affliction.” Not much difference, but affliction carries the idea of being under pressure in the Greek. Trouble is more generic.

3 When my spirit was overwhelmed within me, You knew my path. In the way where I walk They have hidden a trap for me. 4 Look to the right and see; For there is no one who regards me; There is no escape for me; No one cares for my soul. Psalm 142:3–4 (NASB95) 

4 When my spirit came to an end from me, you also knew my paths. In this way in which I was going, they hid a trap for me. 5 I was looking to the right hand, and I was seeing that there was no one who knew me. Escape passed away from me, and there is no one who seeks out my soul. Psalm 141:4–5 (LES2) 

  The MT depersonalizes verse 4 by saying, “Look to the right.” The LXX says that the subject “was looking and seeing” that no one acknowledged or knew him. This is beginning to sound like a prophetic glimpse into Christ’s suffering.

5 I cried out to You, O LORD; I said, “You are my refuge, My portion in the land of the living. 6 “Give heed to my cry, For I am brought very low; Deliver me from my persecutors, For they are too strong for me. Psalm 142:5–6 (NASB95) 

6 To you, O Lord, I cried out, and I said, “You are my hope, my portion in the land of the living.” 7 Pay attention to my entreaty, because I was made low very much. Rescue me from those who are persecuting me, because they were strengthened beyond me. Psalm 141:6–7 (LES2) 

 As in other places, the MT uses “refuge” instead of the word “hope” that the LXX employs. Hope makes much more sense in the context of suffering. Christ hoped in God while enduring horrible suffering and contradiction on our behalf.

7 “Bring my soul out of prison, So that I may give thanks to Your name; The righteous will surround me, For You will deal bountifully with me.” Psalm 142:7 (NASB95) 

8 Lead my soul out from prison, so that I could give thanks to your name, O Lord. The righteous ones wait for me until when you will give recompense to me. Psalm 141:8 (LES2) 

 Here is where it gets interesting. The last part of the verse seems to refer either to Christ’s resurrection or Second Coming, or both; whereas, the MT says something entirely different. Another way to word the LXX in light of the New Covenant might be, “Those who are righteous through faith in Christ will wait for his return when our Lord will be vindicated before the entire world.”
    It is important for us to remember that the entire Bible points to Christ. Any time I see the MT pointing away from Christ, when the LXX points toward him, it gives me pause. Words matter…

 

 

  
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 141

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Masoretic Text Septuagint Significance

1 LORD, I cry out to You; Make haste to me! Give ear to my voice when I cry out to You. 2 Let my prayer be set before You as incense, The lifting up of my hands as the evening sacrifice. Psalm 141:1–2 (NKJV) 

1 O Lord, to you I cried out. Give ear to me. Pay attention to the voice of my entreaty when I cry out to you. 2 Let my prayer be directed as a burnt sacrifice before you, a rising of my hands as an evening sacrifice. Psalm 140:1–2 (LES2) 

 This psalm is a great example of of the differences between the MT and LXX. “Make haste” is very different from “listen” or “give ear.” The LXX for “burnt sacrifice” is the Greek word thumiama, which is normally translated as incense. So, no difference there. 

3 Set a guard, O LORD, over my mouth; Keep watch over the door of my lips. 4 Do not incline my heart to any evil thing, To practice wicked works With men who work iniquity; And do not let me eat of their delicacies. Psalm 141:3–4 (NKJV) 

3 O Lord, set a guard for my mouth and a door of fortification around my lips. 4 Do not turn my heart to words of wickedness, to allege pretexts in sins, with people working lawlessness, and never ever will I be joined with their chosen ones. Psalm 140:3–4 (LES2) 

 Here the contrast is obvious. The MT says “any evil thing,” but the LXX says “words of wickedness.” David just asked God to guard his mouth; so, it stands to reason the problem was with his words. The MT says, “to practice wicked works,” but the LXX says “to allege pretexts in sins.” Apparently wicked people were plotting evil and making excuses for their actions, and David wanted no part in it. The MT has David asking God to protect him from their choice food, but the LXX is a prayer from David asking God not to let him be joined to those who are the chosen or “elect” of evil. The NT differentiates between God’s elect and the reprobate.

5 Let the righteous strike me; It shall be a kindness. And let him rebuke me; It shall be as excellent oil; Let my head not refuse it. For still my prayer is against the deeds of the wicked. Psalm 141:5 (NKJV) 

5 The righteous one will train me with mercy, and he will reprove me. But do not anoint my head with the olive oil of the sinner, for again and again my prayer is against their pleasures. Psalm 140:5 (LES2) 

 The righteous one, our Lord Jesus via his Holy Spirit, disciplines God’s children, but does it mercifully. The LXX captures this NT principle, but the MT does not, in my opinion. The MT says that the reproof of the righteous one will be as excellent oil, but the LXX is a prayer from David not to be anointed with the oil of sinners, which agrees with what came before in the LXX – his prayer not to be joined to evil plotters. The MT has David praying against the deeds of the wicked, but the LXX is a prayer asking for protection from the temptation coming from their illicit pleasures.

6 Their judges are overthrown by the sides of the cliff, And they hear my words, for they are sweet. Psalm 141:6 (NKJV) 

6 Their strong ones were devoured next to a rock. They will hear my words because they were able [Greek: dunamai – powerful].Psalm 140:6 (LES2) 

 The LXX uses “strong ones” instead of “judges.” The LXX replaces “they are sweet” with “they were able.” The Greek word is dunamai, which probably should be translated “powerful,” which to me makes more sense. David would not have been speaking sweet words to evil doers being overthrown, but powerful ones.

7 Our bones are scattered at the mouth of the grave, As when one plows and breaks up the earth. 8 But my eyes are upon You, O GOD the Lord; In You I take refuge; Do not leave my soul destitute. Psalm 141:7–8 (NKJV) 

7 As a thick piece of earth is broken up upon the earth, our bones were scattered along Hades. 8 For to you, O Lord, Lord, are my eyes. In you I placed my hope. Do not remove my soul. Psalm 140:7–8 (LES2) 

 There is a small difference here, one that shows up in other places. The MT uses the word “refuge,” but the LXX uses “hope.” The other difference is using the word “destitute” in place of “remove.” 

9 Keep me from the snares they have laid for me, And from the traps of the workers of iniquity. 10 Let the wicked fall into their own nets, While I escape safely. Psalm 141:9–10 (NKJV) 

9 Guard me from the trap that they contrived for me and from the stumbling block of those who work lawlessness. 10 Sinners will fall in his own net. I am alone wherever I go. Psalm 140:9–10 (LES2) 

 The LXX declares that sinners will fall into their own traps, but the MT makes it a prayer. The LXX declares that David walked alone when he resisted sin. That is different from saying he escaped. The loneliness of being set apart to God and refusing to participate in evil is a real thing.
    I leave it to you to decide which is the true version of the psalm. I know what I think.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 91:1-7

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

1 The one dwelling in the support of the Most High, in the protection of the God of the heavens, that one will find lodging. 2 That one will say to God, “You are my helper and my refuge, my God, I will hope upon him,” Psalm 90:1–2 (LES2) 

1 He who dwells in the secret place of the Most High Shall abide under the shadow of the Almighty. 2 I will say of the LORD, “He is my refuge and my fortress; My God, in Him I will trust.” Psalm 91:1–2 (NKJV) 

 The main difference in this passage is that the LXX emphasizes that God is our helper. The MT highlights that he is our fortress or protection. Certainly, the Lord is both, but the idea of God’s being our helper is an emphasis of the NT. The Holy Spirit is specifically identified that way. (John 14:26)

3 because he will rescue from the trap of hunters and from a terrifying word. 4 With his shoulders he will overshadow you, and under his wings you will have hope; with a shield his truth will surround you. Psalm 90:3–4 (LES2) 

3 Surely He shall deliver you from the snare of the fowler And from the perilous pestilence. 4 He shall cover you with His feathers, And under His wings you shall take refuge; His truth shall be your shield and buckler. Psalm 91:3–4 (NKJV) 

The LXX in verse 3 says that God will deliver us from a “terrifying word,” but the MT replaces that with “perilous pestilence.” The Hebrew can mean engulfing ruin. The LXX says God’s “shoulders” or “back” will overshadow us, but the MT extends the wings metaphor to translate it as “feathers.” The result of this protection will be our having “hope” according to the LXX, but the MT says God will be our refuge instead. The LXX says God’s truth will surround us. The MT gives the idea that the protection is only in front, as from a shield.

5 That one will not be afraid from fear by night, from the arrow flying by day, 6 from the deed carried out in darkness, from mishap and demon at midday. 7 A thousand will fall from your side, and ten thousand from your right side. But they will not come near to you. Psalm 90:5–7 (LES2) 

5 You shall not be afraid of the terror by night, Nor of the arrow that flies by day, 6 Nor of the pestilence that walks in darkness, Nor of the destruction that lays waste at noonday. 7 A thousand may fall at your side, And ten thousand at your right hand; But it shall not come near you. Psalm 91:5–7 (NKJV) 

The LXX says that we will be protected from the “deed” done in darkness; whereas, the MT uses the world “pestilence.” Next the LXX says that protection will include what might happen to us by “mishap” or by demonic attack. The MT rather innocuously gives us “the destruction that lays waste at noonday.”

The MT is more “poetic,” but the LXX sounds more authentic and specific. 
     
     
     
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

More articles on the Septuagint
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Comparing MT to the Septuagint (LXX): Psalm 90:1-10

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

1 Lord, you were a place of refuge for us from generation to generation. 2 Before mountains were made and the earth and the inhabited world formed, and from eternity until eternity you are. Psalm 89:1–2 (LES2) 

1 LORD, You have been our dwelling place in all generations. 2 Before the mountains were brought forth, Or ever You had formed the earth and the world, Even from everlasting to everlasting, You are God. Psalm 90:1–2 (NKJV) 

 The LXX uses “place of refuge” rather than the MT’s less descriptive “dwelling place.” The LXX adds “inhabited” to world and emphasizes God’s existence – “you are.” This seems to be the intended meaning of the tetragrammaton.

3 Do not turn back humanity to lowliness. But you said, “Return, O sons of humans.” 4 For a thousand years in your eyes are as the day of yesterday that passed by and as a watch at night. 5 Their contempt will be years. In the morning may they pass by like grass. 6 In the morning may it blossom and pass away. In the evening may it fall away, be hardened and dried up. 7 For we came to an end at your anger, and at your wrath we were troubled. 8 You placed our lawlessnesses before you. Our eternity is in the illumination of your face. 9 For all our days came to an end, and at your anger we came to an end. Our years were meditated on like a spider’s web. Psalm 89:3–9 (LES2) 

3 You turn man to destruction, And say, “Return, O children of men.” 4 For a thousand years in Your sight Are like yesterday when it is past, And like a watch in the night. 5 You carry them away like a flood; They are like a sleep. In the morning they are like grass which grows up: 6 In the morning it flourishes and grows up; In the evening it is cut down and withers. 7 For we have been consumed by Your anger, And by Your wrath we are terrified. 8 You have set our iniquities before You, Our secret sins in the light of Your countenance. 9 For all our days have passed away in Your wrath; We finish our years like a sigh. Psalm 90:3–9 (NKJV) 

The LXX asks God not to return us to lowliness, humiliation, or spiritual abasement – Greek: tapeinosis. The MT uses the Hebrew word, dakka, which means contrite or crushed. The NASB translates that as “dust,” and the NKJV as “destruction.” The LXX prays that God NOT do this; whereas, the MT says that God does this.

The LXX uses the phrase, “Their contempt will be years,” which is hard to understand. The MT continues the thought of the previous verse by using, “You carry them away like a flood. They are like sleep.” The MT sounds better, but the LXX is perhaps more authentic. It seems to me that the MT sometimes (often?) renders difficult passages in a way that makes them sound “better,” but in fact is unfaithful to the original text. I cannot prove this, but it appears that may be the case to me.

The LXX says about the grass “May it,” but the MT uses the indicative, “It is…” 

Verse 8 has a tremendous variance. “Our eternity is in the illumination of your face” is nothing like “our secret sins in the light of your countenance.”  The LXX gives insight into the psalmist’s view of eternity, the MT of judgment. Likewise, “Our years were meditated on like a spider’s web” is light years away from “We finish our years like a sigh.” Both emphasize life’s fragility and brevity, but “sigh” and “spider’s web” are so different. We have been programmed to think the MT is superior, but I do not accept that, since the LXX is the one the Holy Spirit chose to quote in the NT.

10 The days of our years, in years are seventy years. But if in power they might be eighty years. Then even the majority of them are work and toil, because humility has come upon us, and we will be disciplined. Psalm 89:10 (LES2) 

10 The days of our lives are seventy years; And if by reason of strength they are eighty years, Yet their boast is only labor and sorrow; For it is soon cut off, and we fly away. Psalm 90:10 (NKJV) 

This verse is completely different. The LXX emphasizes the curse God placed upon humanity after the Fall – toil, and gives its purpose, to develop humility and discipline in our lives. The MT replaces that insight with our being “cut off” and “flying away.” One is not faithful to the original paleo-Hebrew. 

My personal experience in reading the LXX for the first time is that I feel as if I am getting to know King David and how he thought better, which is very refreshing.
     
     
     
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 71:20-21

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When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

20 For you showed to me great and evil afflictions, but you returned, you made me alive, and from the depths of the earth again you raised me up. 21 You multiplied your righteousness, and you returned. You comforted me, and from the depths again you raised me up. Psalm 70:20–21 (LES2) 

20 You, who have shown me great and severe troubles, Shall revive me again, And bring me up again from the depths of the earth. 21 You shall increase my greatness, And comfort me on every side. Psalm 71:20–21 (NKJV) 

The comparison of these two passages serves to accentuate the differences and the similarities between the MT and LXX. The LXX uses the aorist past tense to signify a one-time event when God “made me alive.” and “raised me up.” The MT uses “shall revive me again,” but it can also mean “restore to life again.” Why it chose the future tense is unknown. Either the LXX or the MT is incorrect in that regard. However, in another sense, they are both correct. God calls those things in the historical future as already having been accomplished. (Romans 4:17 NKJV). However, one is not faithful to the original paleo-Hebrew.

The LXX says, “You multiplied my righeousness,” but the MT says, “You shall increase my greatness.” There is quite a difference between the two in meaning and grammar, but both are true about our Lord Jesus. God multiplied his righteousness by justifying many. (Romans 4:16) God increased his greatness by declaring him Lord of Lords by his resurrection. (Romans 1:4) Once again, however, one is not faithful to the paleo-Hebrew. 

The LXX repeats the affirmation that God “raised me up.” We know that, when God repeats something, it firmly establishes what is said. (2 Corinthians 13:1)

One can say that there are no big theological issues at stake between the MT and LXX when it comes to this passage, but when I read the LXX, the verses seemed to jump off the page as a reference to Christ, which, I believe, is what the Holy Spirit intended. As I mentioned elsewhere, since the LXX is the version used by the early church and quoted in the NT, I am going with it.
     
     
     
     
     
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 68:18

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

19 Having gone up to the high place [Greek – hysos], you took as prisoners a body of captives. You received [Greek – lambano] gifts in a person, yes indeed, those resisting, to cause them to dwell there. Psalm 67:19 (LES2) 

18 You have ascended on high [Hebrew – marom], You have led captivity captive; You have received [Hebrew – laqach] gifts among men, Even from the rebellious, That the LORD God might dwell there. Psalm 68:18 (NKJV) 

Paul quoted this verse in Ephesians 4:8.

8 Therefore He says: “When He ascended on high [Greek – hypsos], He led captivity captive, And gave [Greek – didomi] gifts to men.” Ephesians 4:8 (NKJV) 

The way Paul quoted the OT verse shows that the Septuagint was his source. Both the Greek hypsos and the Hebrew marom mean height. However, the Greek verb lambano can mean either give or receive; whereas, the Hebrew verb laqach can only mean receive or capture. When Paul replaced lambano with didomai, which means to give, in his quote, it shows he understood lambano to mean give, an option not available to him if he had been using the MT as his source.
     
     
     
     
     
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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What Is the Proper Pronunciation of God’s Name?

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Today there is a debate regarding how to properly pronounce God’s name as was revealed to Moses in Exodus 3:14-15. Those involved believe that knowing this is important. The central verse is what follows.

14 God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’ ” Exodus 3:14 (NASB95)

14 And God said to Moses, saying “I am the One who exists.” And he said, “Thus you shall say to the sons of Israel, ‘The One who exists has sent me to you.’ ” Exodus 3:14 (LES2)

nameThe first quote from the NASB is translated into English from the Hebrew Masoretic text (MT), which is written in modern Hebrew block script derived from Aramaic. This new written form of Hebrew was completed somewhere between 500-1000 AD. The second reference is from the Lexham English Septuagint (LXX), an English translation of the Greek Old Testament in use at the time of Christ, which was translated from the now dead paleo-Hebrew Phoenician script. The MT translates the tetragrammaton, YHVH, as “I am who I am.” The LXX translated the same into the Greek language in 285 BC as “Ego eimi ho on,” which literally means, “I am the Being.”

Scholars believe that when God revealed his name as YHVH he meant to communicate his preexistence, unchangeableness, eternity, and his identity as the Creator. Some even think it was a promise God gave to Moses that he would be with him in the future.

12 And God spoke to Moses, saying, “I will be with you...” Exodus 3:12a (LES2)

God’s promised presence was certainly a major motivation for Moses to trust and obey him. It is for us as well.

16 And I will pray the Father, and He will give you another Helper, that He may abide with you forever—17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. John 14:16–17 (NKJV) 

When God revealed his name to Moses, the purpose seemed to be related more to what it communicated about God rather than its being simply a proper name.

This became more obvious during the ministry of our Lord Jesus. 

The Old Covenant scriptures all pointed to Jesus (John 5:39), who came from God’s very presence in heaven (John 1:1 and 1:14), who knows him intimately (John 1:18),  and is the exact representation or revelation of God (Hebrews 1:3).

What Jesus revealed to us about God interprets and completes everything that came before. 

It is highly significant that he did not teach us to use the tetragrammaton when speaking about or addressing God. He never even mentioned any proper name for God at all. Instead, he told us to call him “Abba Father,” Abba being Aramaic for “Daddy” or “Papa.” If the one who knows the most about God, who came from God, and is the exact representation of God told us only to call him Father, to go beyond that is tantamount to trying to resurrect the now defunct Old Covenant, which was set aside at the inauguration of the New.

18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God. Hebrews 7:18–19 (NKJV) 

Jesus warned us that it is impossible to put the “new wine” of the freedom of the Holy Spirit released in the New Covenant back into the “old wine skin” of Judaism.

37 And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. 38 But new wine must be put into new wineskins, and both are preserved. Luke 5:37–38 (NKJV)

The Old Covenant was unable to contain the spiritual explosion that happened on Pentecost when the risen and ascended Lord poured out his Spirit. Shortly thereafter, the enormity of what God had done became apparent when the Gentile Roman centurion and his family were baptized in the Spirit while listening to Peter preach the gospel. The Jewish disciples of Christ could scarcely take it in that God now includes the Gentiles in his great worldwide salvation. The Apostle Paul seemed to be the one who understood it best. He, the former Jewish Pharisee and the persecutor of Christians, ardently defended the New Covenant “mystery” that the Gentiles are now part of God’s kingdom through faith in Christ.

14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father. Ephesians 2:14–18 (NKJV) 

This expansion of God’s grace beyond those biologically descended from Abraham has drawn millions into God’s family from every ethnic group all over the world. 

Not surprisingly, Satan has done his level best to hinder what God is doing. Those called Judaizers hounded new converts during the days of the apostles in an effort to lure new Gentile Christians into forsaking their freedom and becoming Jews who follow the law of Moses. 

The effort to stuff the Spirit of God and the New Covenant back into the old wine skin of the Law is doomed to failure, but, sadly, many fall for the deception and voluntarily walk back into bondage thinking it is a purer form of Christianity.

Rather than looking backward to how God revealed himself to Moses, as Judaizers say we must, the New Covenant teaches us focus on Jesus and what the New Testament teaches us.

Jesus completely fulfilled the Law and is the highest revelation of God. (Romans 10:4 and John 14:9)

Jesus told us over and over that he is the manifestation of the “I Am” who revealed himself to Moses. His most direct statement was made to the Pharisees who attacked him viciously for claiming to be God’s Son.

Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” John 8:58 (NKJV) 

In several other places he made “I am” claims as well, each time revealing some aspect of God’s character and power. Each represents how God satisfies our deepest needs and desires.

48 I am the bread of life. John 6:48 (NKJV) 

12 Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” John 8:12 (NKJV) 

7 Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. John 10:7 (NKJV) 

11 “I am the good shepherd. The good shepherd gives His life for the sheep. John 10:11 (NKJV) 

25 Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. John 11:25 (NKJV) 

6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. John 14:6 (NKJV) 

1 “I am the true vine, and My Father is the vinedresser. John 15:1 (NKJV) 

These seven “I am” statements are New Testament revelations of who God is, showing us that God’s Old Testament revelation of his name to Moses should be received that way.

Peter preached that Jesus is the only name we need to know in order to be saved.

12 Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” Acts 4:12 (NKJV)

It seems to me that trying to figure out how to pronounce the name God revealed to Moses is taking giant step backward. If it were important for us to know a proper name for our Father in heaven, it is reasonable to assume that Jesus would have told us, but he did not. Therefore, since he did not, there is no reason to be concerned at all about having a proper pronunciation of YHVH. 

Why is it that when we are given an opportunity to partake of the freedom and life found in Christ alone that we are so often drawn to go back to the Law and the Old Covenant? Why are we so eager to trade our freedom for bondage?

1 O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? 2 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?—3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4 Have you suffered so many things in vain—if indeed it was in vain? 5 Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? 6 just as Abraham “believed God, and it was accounted to him for righteousness.” 7 Therefore know that only those who are of faith are sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” 9 So then those who are of faith are blessed with believing Abraham. Galatians 3:1–9 (NKJV) 

It is important to keep in mind what Paul wrote so long ago.

28 Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30 Nevertheless what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.” 31 So then, brethren, we are not children of the bondwoman but of the free. 1 Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. Galatians 4:28–5:1 (NKJV) 

The Jewish Kabbalah, an occult mystical perversion of God’s truth, is quite concerned about proper pronunciations of the names of God in its pursuit of esoteric magical power. It teaches that such power is released when a person says the divine names accurately. Some Kabbalistic traditions hold that Moses parted the Red Sea by pronouncing the 72-letter name of God, something which is decidedly occult. 

Therefore, a case can be made that placing an emphasis on properly pronouncing God’s Old Covenant proper name  is more related to the Kabbalah than to the New Covenant.

Since neither Jesus nor the New Testament give us any name for God besides Abba Father, there is absolutely no reason to pursue this matter.

The name of Jesus, which is given to us in the New Testament, is written in Greek and is pronounced very much like English or Spanish. We do not need to go back to the Hebrew to get his name right. If that were so, the New Testament would have given us the Hebrew version, but it did not. Once again, we are being seduced into thinking that there is some deeper truth associated with going back to Hebrew and Judaism. There is not. It is an attempt to re-enslave us. Paul warned us to “be not entangled again in a yoke of bondage.”

The Jews, except for the beloved remnant who have been born again through faith in Christ, continue to reject Jesus as the Messiah and Lord, which makes them against or “anti-Christ” in the simple definition of the word. Our Lord Jesus taught that the kingdom of God was taken from the Jews and given to another people who would bear fruit. (Matthew 21:43) The new people to whom Jesus referred includes both Jew and Gentile who have become part of the what Paul called the “one new man” in Christ through the new birth. (Ephesians 2:15) This group also is called “the Israel of God (Galatians 6:16),” the “bride of Christ,” and the church. I have written several articles on this very important topic. You can click here to see them.

God will be glorified for all eternity through the church, not through those descended from Abraham who refuse to acknowledge Christ. 

20 Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 21 to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen. Ephesians 3:20–21 (NKJV)

We are not to reject any teaching that advocates a return to or reliance upon the Old Covenant or Old Testament for acquiring “deeper” knowledge about God and salvation beyond what is revealed in the New Testament. We are not to trust in any name but that of Jesus our Lord.

Therefore, the proper pronunciation of the only name under heaven whereby we can be saved, who is the exact representation of God, is – JESUS! If we believe on that name, we will be saved.

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Finding Courage to Be a Truth Speaker

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The pursuit of truth can be a lonely journey along a difficult path that may take us to places we would not ordinarily choose to visit. Jesus ended up at the cross. The Apostle Peter also was taken where he did not wish to go, as Jesus warned him would happen.

18 Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish.” John 21:18 (NKJV)

This has certainly been my experience for the last few years. In reference to God’s commanding Abraham to sacrifice his only son, Isaac, a wise person once told me that God sometimes saves the most difficult tests for our latter years. I can think of a few cases in the Bible when this proved true. In addition to Abraham, Moses, and Elijah come to mind. Can you think of others?

Rather than choose the narrow gate and difficult path, a lot of us opt for going along to get along, which might include an avoidance of “rocking the boat” by accepting a manufactured consensus rather than ferreting out and standing for truth.

The more deceived we are, the more alien the truth will seem.

Jesus, the embodiment of truth, summed it up.

43 Why do you not understand My speech? Because you are not able to listen to My word. 44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. 45 But because I tell the truth, you do not believe Me. John 8:43–45 (NKJV) 

People who are not born again by the Holy Spirit still belong to the devil and cannot hear or receive God’s truth.

Sadly, many Christians have severe difficulty with hearing and receiving truth, too, because many of us do not believe some parts of the Bible.

Most Christians I know approach the Bible like we are in a cafeteria line. We believe what suits us and reject that with which we disagree.

We fail to grasp that when we reject even a portion of God’s truth, it opens the door to deception and increases the likelihood that we may believe other lies. Few of us take seriously Jesus’ declaration that the devil is currently deceiving the whole world. (Revelation 12:9) As a result, we fail to comprehend the magnitude and depth of the deception all around us in a similar way that we are unaware usually of the air we breathe. We might think perhaps Satan has deceived some people who follow false religions and some heretics, but not the whole world, and certainly not me!

In a day when mass media talking heads routinely parrot approved talking points, and all the major players in the process of manufacturing an approved consensus are walking in lock step, it takes great courage to go against the grain by holding a divergent opinion.

truth

I discovered this during the COVID crisis when I was disparaged as an ignorant “science denier” for refusing to take the the experimental mRNA injection and encouraging others to make a similar stand. Surprising to me, many Christians do not seem to understand that the rationale behind that injection was the assumption that our immune systems were not sufficiently “evolved” to fend of the corona virus and needed and needed to be altered by our brilliant scientists. Not many seemed to consider that God created us with a perfect defense and that to think we have the competence to “improve” it is sheer arrogance. As a result millions of people, as lemmings plunging to destruction, lined up to voluntarily receive what turned out to be extremely harmful to many, without there being demonstrable benefits. This is what happens when people stop asking questions and put more faith in science and consensus than in God’s Word and our own common sense. This is what happens when fear replaces faith, and the government becomes a tyrant.

One of the big lies in our culture is that consensus equates to truth, especially when so-called experts are involved.

The global warming hoax is a perfect example; which apparently does not matter at all any longer as more and more data centers consume vast amounts of natural resources and energy. Those who refuse to bow down to the consensus are labeled as conspiracy theorists, science deniers, nut jobs, and worse. Being coerced into accepting what most people think is true is democracy at its worst.

truth The more a lie is entrenched in the culture, the more hate will be leveled at anyone who challenges it.

Jesus is the perfect example. His presence and teachings threatened the power and prestige enjoyed by the high ranking Jews in Jerusalem. They convinced themselves that it was to the advantage of the entire nation for Jesus to be eliminated (John 11:49-50). Throughout history martyrs lost their lives for challenging the satanic world system through the preaching of biblical truth. One of my wife’s distant ancestors, William Tyndale, was burned at the stake for translating the Bible into English. What a price he paid to open the door for all of us to have access to truth!

Most of us are rather easily deceived, which is why we must rely upon God’s Word and the Holy Spirit.

King David was astonished and alarmed when he discovered just how rampant is deception in our world. When he shared with others what he believed, he suffered the consequences and was brought very low by the resistance and pressure he encountered. He came to the alarming conclusion that all men are liars who hate the truth . 

1 I trusted [Greek - believed]; therefore I spoke. But I was made low very much. 2 I said in my entrancement [Greek - ekstasis: displacement, alarm, dismay, astonishment], “Every person is a liar.” Psalm 115:1–2 (LES2) [The text above is from the Septuagint, the Greek OT that the early church used. The Masoretic Text number is Psalm 116:10-11 if you wish to compare and contrast.]

Liars tell lies, believe lies, and hate the truth.

19 And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. John 3:19–20 (NKJV) 

When God reveals the truth of his Word to us, the first thing required of us is to turn from believing lies and embrace God’s truth instead. To repent means to change our mind. Once we do that, the next step is for us to share the truth with others. Jesus taught that we are to be lamps set on a lamp stand to provide light for all to see, not hidden away somewhere for our own protection. (Matthew 5:14-16) If we choose to do that, we many every well join King David in saying, “Every person is a liar, including you and me.”

We only find out how much people hate God’s truth when we make a public stand for it. If we choose to go against the grain by becoming truth speakers, the world system will see to it that we suffer for it.

That is why most of us keep our mouths shut and simply go along to get along. That is why most Christians only share their faith within the walls of the echo chamber called the church building. That is why Satan has been able to pull a shroud of deception over the entire world for so long. God is waiting for us to join him in fearlessly proclaiming his truth to a world in desperate need of it.

The gateway to the path leading to truth is guarded by formidable sentries who threaten anyone who attempts to pass by them. I call these sentries “guardian lies,” which is a term I borrowed from Ed Smith, who developed something he called Theophostic Ministry.

A guardian lie tries to intimidate and block people from pursuing and speaking the truth. 

Anyone who awakens to truth and begins to speak out likely will be smacked down immediately. It takes courage to stand back up and continue on the journey despite the cost. According to Jesus, if we stay on the path, the truth will set us free. (John 8:31-32) 

I already shared the guardian lies that confronted me when I stood against the COVID injection. I was accused of being a conspiracy theorist and an ignorant science denier, two pejoratives designed to dehumanize and discredit. Later when I challenged the beliefs of Christian Zionism and showed how the Bible clearly contradicts Dispensationalism, I was accused of being antisemitic. A few years ago when people challenged Marxist Wokeism, they were labeled racists. Think about how frequently these harmful labels are placed upon people! You can imagine how upset the body of Christ became when I dared to say that I believe Genesis Chapter One is a true and reliable account of creation and the cosmos! The monstrous lie guarding the path toward understanding biblical cosmology is “Science has the authority to determine how we interpret the Bible.” What a bizarre world! Christians attacking Christians for believing God’s Word! But that is where we live.

There are plenty more guardian lies out there. How about, “It would be impossible to pull off a lie that big!”? Those who adhere to this example of faulty common wisdom willingly close their eyes to how successfully modern “experts” have convinced most of the world that we got here without being created. Propagandists understand that big deceptions are more readily received than small ones because we have convinced ourselves that people are too clever to fall for big lies. 

It requires great courage to be a truth seeker and even more to be a truth speaker.

But that is what is required with being a follower of Christ. Let us embrace our calling and ask the Lord for courage and strength.

13 “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. 14 Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. Matthew 7:13–14 (NKJV) 
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Why We Deny Plain Evidence of the Truth

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It is easy, perhaps inevitable, that we will deny plain evidence of the truth, if we have previously rejected the truth of God’s Word. God designed us to trust him and his words implicitly. We were not given the natural ability to navigate in a world of deception, any more than a squirrel has an innate ability to safely cross a heavily trafficked road. When Satan introduced his initial lie in the Garden, which plainly contradicted God’s Word, and Eve believed the lie, followed by Adam’s transgression, all descendants of those two find themselves embroiled in deception upon deception, while having an inherited propensity to believe a lie.

God has given us two trustworthy guides through this maze of falsehood – the Bible and the Holy Spirit. If we reject either of them, we are in trouble unless God’s helps us to repent.

Jesus gave an account of a rich man and a poor beggar named Lazarus. After each of them died, they went to their respective rewards. Lazarus was taken to a place called “Abraham’s Bosom,” which many believe was a safe “holding place” where the godly dead resided until Christ’s resurrection. The rich man went to a place of torment from where he could see Lazarus enjoying God’s blessings. He had a conversation with Abraham, which the Lord relayed to us, in which Lazarus asked Abraham to go warn his brothers to repent so they would not likewise be condemned. Here is the salient part of that exchange.

“Then he said, ‘I beg you therefore, father, that you would send him to my father’s house, 28 for I have five brothers, that he may testify to them, lest they also come to this place of torment.’ 29 Abraham said to him, ‘They have Moses and the prophets; let them hear them.’ 30 And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.’ 31 But he said to him, ‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’ ” Luke 16:27–31 (NKJV)

The principle is that once we deny and reject the truth of the Word of God, no amount of proof will suffice to pull us out of the quicksand of deception.

This is not true only of spiritual matters. It affects every area of life from cosmology to eschatology. Once we buy into a lie that contradicts God’s Word, we will remain trapped until we repent and turn again to the Word of God as the ultimate arbiter of truth. Only the Holy Spirit is able to accomplish this.

Consider this. Have I in any area accepted something as true that contradicts God’s Word? If so, you may wish to pray something as follows.

Prayer

Dear Lord Jesus, please forgive me for believing a lie. I ask you to help me judge all things by your Word. Holy Spirit, I depend on you to point out anywhere I am deceived and lead me into all truth. Amen.

13 However, when He, the Spirit of truth, has come, He will guide you into all truth... John 16:13 (NKJV) 

 

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