After prior discussions about adding to or taking away from the Bible, it gives one pause in considering footnotes in some translations, which effectively note that a certain phrase or verse is “not found in all manuscripts.”
Consider the Lord’s Prayer. The end is one such example: “For yours is the kingdom and the power and the glory forever” (Matthew 6:9-13).
Or when the disciples can’t cast out a demon and Jesus says, “This kind can come out only by prayer.” The footnote adds “…and fasting” (Mark 9:29). Which is it? Prayer or prayer and fasting?
The largest such passage is the conclusion to Mark’s gospel, where the last twelve (Mark 16:8–20 ) verses are not included in all manuscripts.
So is it an error to include them or an error to exclude them? In these, and all other instances, I think that it is wise to include them. Here is why.
As a writer, I often revise my own work to improve it, such as adding something that I forgot or to correct imprecise wording. Sometimes this occurs after it its initial publication. It’s likely that biblical writers did the same.
As an editor I sometimes change a writer’s words to clarify what is unclear or confusing. Scribes who made copies of the Bible may have done the same, albeit with much more care and consideration.
So I’m not concerned with minor differences between the ancient manuscripts. The overall message remains unaltered and the additional text adds clarity and fullness.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
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The focus of Paul’s letter to Philemon is Onesimus, the runaway slave. Ironically, Onesimus means “useful.”
After Onesimus flees, he encounters Jesus through Paul. Paul mentors the escaped slave and the two begin working together.
However, it is not right for him to remain with Paul—even though what they are doing is important. To do so would be to defraud Philemon of Onesimus’s labor.
So Paul encourages the runaway to return to his master, despite the risk it involves. A recaptured slave could have been punished or imprisoned for an attempted escape.
To facilitate a positive reunion, Paul writes a letter to Philemon, pleading that mercy be accorded his salve.
While we don’t explicitly know the outcome of this drama, we can reasonably deduce it.
First, Paul’s petition on Onesimus’s behalf is so powerfully worded that it is hard to image anyone not complying.
Second, in the only other mention of Onesimus in the Bible, Paul announces that he is sending him and Tychicus to the people of Colossi. Paul also affirms the runaway slave as being faithful and a dear brother.
Since this trip could not have reasonably occurred prior to him returning to Philemon, it can be safely assumed that Philemon did as Paul requested, allowing his slave to return to Paul to work with him on Philemon’s behalf.
This would put Onesimus in a position to take a trip to Colossi.
At last Onesimus can be useful indeed—to both Paul and Philemon, as well as to the Colossians and to God. This all happened because he did the right thing, returning to his master despite the risk.
Read about more biblical characters in The Friends and Foes of Jesus, now available in e-book, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Discover How to
Grapple with Difficult Passages in Scripture
When we read the Bible, it’s human nature to dwell on the parts we like and skim the parts that confuse us. We camp out at the many passages in the Bible that offer comfort.
And we skip the parts that confound us, the passages when the Bible doesn’t make sense.
Though this is our tendency—both yours and mine—this isn’t what we should do when we come across a passage that doesn’t make sense.
Our confusion should be a hint for us to slow down and try to understand these perplexing verses.
As an example, consider Mark 16:17-18. The passage lists five miraculous signs given to those who believe. Jesus says these traits will go with those who follow him. They will:
Cast out demons
Speak in new languages
Safely handle snakes
Be unharmed by drinking poison
Heal the sick
What do we do with this list?
Dismiss It
The theology of some is to dismiss it entirely. They think supernatural power died with the disciples.
Because they don’t want to deal with any of the items Mark mentions, they formulate a theology—with little biblical support—to write off the entire list.
Yet the same folks will still pray for sick people. Isn’t that asking for healing?
Justify Ignoring It
This part of the book of Mark contains a note that this passage doesn’t appear in all manuscripts.
Therefore, some people use this as a justification to ignore the last twelve verses of Mark, which also includes the great commission, to go into all the world and preach the good news.
But if we ignore the part of this passage that we don’t like because it isn’t in every manuscript, don’t we also have to ignore the part we like?
If the Bible doesn’t make sense, we can’t have it both ways, keeping the parts we like and ignoring the rest.
Skip It
As I mentioned, it’s human nature to skim or skip Bible passages that confuse us or don’t nicely fit in to our understanding of God and faith.
But when the Bible doesn’t make sense and a passage confronts our theology, we should do just the opposite.
We should slow down and strive to make sense of it.
Seek Holy Spirit Insight When the Bible Doesn’t Make Sense
The Bible often mentions three of these items on this list. It frequently talks about Jesus’s followers healing the sick and casting out demons. It also says we will speak in languages we don’t know.
Even if we don’t regularly see these three elements in our life, we would be foolish to let our experience trump what the Bible teaches.
When it comes to the drinking poison part, the Bible says when we drink poison, that is, if we drink poison. This suggests accidentally ingesting it, in which case we won’t face harm.
I’m okay with this. Safety from poison seems reasonable, and I can accept that in faith.
The difficult part for me is the part about safely handling snakes. Indeed a few groups include snake handling as part of their worship experience. That creeps me out. It seems unwise and wrongly putting God to a test (consider Luke 4:12).
Yet the Bible mentions snake
handling as one of the five miraculous signs that will accompany those who
believe in Jesus. Though I really want to cross out this phrase in my Bible and
embrace the other four, I can’t.
The snakes reference seems misplaced.
But the Holy Spirit encourages me to seek other occurrences of snakes in the Bible and then meditate on them.
The Bible mentions snakes eleven times, as well as the singular form of snake twenty-five times and the related word serpent twenty-two times (in the NIV).
I’m reminded that:
Paul is protected from a snake bite (Acts 28:24-25).
Could this protection from snakes be
figurative and not literal?
I don’t know.
I’m still trying to figure out how to best understand this passage about handling
snakes. The Holy Spirit is still giving me insight.
What I do know is that just because I don’t understand this verse—yet—that doesn’t mean I should write it off.
Instead I’ll continue to consider this passage, under Holy Spirit guidance, until he reveals truth to me.
That’s how I read and study Scripture, even when the Bible doesn’t make sense.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Get the Bible Reading Tip Sheet: “10 Tips to Turn Bible Reading from Drudgery to Delight.” Enter your info and receive the free Bible Reading Tip Sheet and be added to Peter’s email list.
The Bible tells the story of a rich young ruler who asks Jesus the question: “What must I do to inherit eternal life?”
His use of the word inherit is interesting—and a bit confounding.
His question implies that salvation is inherited. Is this a misconception of the man posing the question? Surely we cannot inherit a right relationship with God from our parents or relatives.
This is not a condition that is passed on to us, but one we need to seek and receive on our own.
The man’s use of the word inherit, however, does imply that eternal life is a gift given after the death of a benefactor and it can’t be earned. These conclusions are both true.
We do not earn our future life in heaven; it is given to us.
And, yes, someone had to die before we could receive this inheritance, but it’s not a relative; it’s Jesus.
Jesus died so we could have life. Thank you, Jesus!
Read about more biblical characters in The Friends and Foes of Jesus, now available in e-book, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
There was a man in Jericho who was boss of the people who collected taxes. He was quite rich. He wanted to catch a glimpse of Jesus, but couldn’t because he was a short rascal and the taller people blocked his view.
Ever resourceful, he ran ahead of the throng and climbed a tree. It was a sycamore tree. From his perch he watched Jesus walk towards him. The view was great and he finally achieved his objective; he got to see Jesus.
When Jesus reached the tree he glanced up and said, “Hey, dude, can we hang out at your place?
Not only did Shorty, as known as Zacchaeus, get to see Jesus, but he would soon have some one-on-one time. That was quite a reward for his diligence (Luke 19:1-10).
Although we don’t need to literally climb a sycamore tree to see Jesus, I wonder if it can be a metaphor for us to do whatever we need to do to see him. Maybe we need to slow down, not work so much, or watch less TV.
Perhaps a relationship is in our way or the desire to accumulate money, power, and prestige. Or could it simply be that we’re in our own way, stubborn, closed-mind, or procrastinating.
Perhaps each of us has our own “sycamore tree” that we need to climb to see Jesus.
Read about more biblical characters in The Friends and Foes of Jesus, now available in e-book, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
In the Bible, there is only one mention of a man named Jude. That lone reference occurs in the opening greeting of the letter that he wrote.
However, Jude is a variation of Judas. Apparently, Judas was a common name two thousand years ago:
Judas Iscariot: who betrayed Jesus
Judas (not Judas Iscariot): another follower of Jesus
Judas son of James
Judas the Galilean
Judas on Straight Street: whose house Saul (Paul) went to after his encounter with God
Judas (called Barsabbas): an early missionary
Judas, a brother of Jesus
We can rule out Judas Iscariot, because he committed suicide before this letter was written, while Judas the Galilean is an historical reference. That leaves five others for possible consideration.
Another clue is that Jude is the brother of James. There are also several James mentioned in the Bible. Do any of those men named Judas have a brother James?
The answer is yes. Jesus had four brothers (technically half brothers): James, Joseph, Simon, and Judas.
It is quite possible that Jude is Jesus’ brother. Regardless of who he is, it is his message—warning against ungodly people in the church—that matters.
Read about more biblical characters in The Friends and Foes of Jesus, now available in e-book, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
The End Will Come Unexpectedly Like a Thief in the
Night
John’s epic vision that he records in the book of Revelation includes many perplexing allusions. One is a warning that Jesus will return unexpectedly, like a thief (Revelation 16:15).
Note that this doesn’t say Jesus is a thief, merely that most people won’t be expecting his arrival, as is the case of a robber coming in the middle of the night.
We should give this reference
serious consideration because it also occurs elsewhere in the Bible, not just in
John’s Revelation where so much of the content is figurative and not literal.
First, Jesus implies this about himself, which Matthew records in his biography of Jesus.
Here Jesus says that if a homeowner knew when his house would be broken into, he would have been on the lookout and taken steps to prevent a robbery (Matthew 24:43).
Next, Paul, in writing to his friends in the church in Thessalonica, reminds them that no one knows when Jesus will come back, not the season or the date.
It’s going to be a surprise, much like a thief breaking in under the cover of darkness (1 Thessalonians 5:1-2).
Jesus Will Return Unexpectedly
Again, we must remember that Jesus isn’t coming as a thief to steal—the enemy does that (John 10:10). The point is that Jesus will return unexpectedly.
In Revelation, John advises us that we should be alert and ready for whenever this surprise return occurs.
And what’s the outcome if we aren’t
ready? It isn’t condemnation, and it isn’t being left behind; it’s being
embarrassed.
I don’t want to face embarrassment
over not being ready when Jesus returns. It may be in my lifetime, or it may
not, but that doesn’t mean I’m not on the lookout for the possibility of it occurring.
Are We Ready?
If we follow Jesus, we must be
ready for him when he comes again. We don’t know when it will occur, but we do
know it will happen.
Read more in Peter’s devotional Bible study, A New Heaven and a New Earth: 40 Practical Insights from John’s Book of Revelation.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
The short, often overlooked book of Philemon is tucked towards the end of the New Testament, nestled between letters to Titus and to the Hebrews.
Philemon and Onesimus
Philemon is a letter written by Paul to his friend Philemon about a man of mutual interest, Onesimus.
The short version is that Onesimus is a slave who runs away from his master, Philemon. Onesimus meets Paul, who tells him about Jesus, mentors him, and encourages him to do the right thing by returning to his master.
To help facilitate the reunion, Paul jots a quick note to Philemon, which has been preserved for us in the Bible.
Philemon and Others
In addition to Paul, Philemon, and Onesimus, there are eight other names mentioned in this brief correspondence: Timothy, Apphia, Archippus, Epaphras, Aristarchus, Mark, Demas, and Luke.
For each there is a story to be told and insight to be gained.
Philemon and Jesus
Of course, Jesus is also rightly mentioned in Paul’s letter to Philemon, a total of six times. Jesus is actually the central character in this story, for it all revolves around him, not Philemon and Onesimus.
Is Jesus the central character in your story? Does your life all revolve around him?
Read about more biblical characters in The Friends and Foes of Jesus, now available in e-book, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
In the first of John’s three letters, he writes to the early followers of Jesus, reminding them of God’s essential message about Jesus, light, and life. Jesus, by the way, is the light and he gives life.
So amid John’s poetic flare, his words all revolve around Jesus. And the Son has life.
As John winds down his letter, he writes, “Whoever has the Son has life; whoever does not have the Son of God does not have life.” He makes it so simple.
We take this word life to mean eternal life, that is, our future life in heaven.
Yes, it is that. But this future begins today, not later after we die. The life Jesus gives us is physical life, too. And this might be just as important. Really.
Too many Christians plod through this life, placing all their hopes in a future life in heaven. Their exclusive future focus robs them of what God wants to give them today.
We need to make the most of this life that Jesus gives us. Live for him. Love others as he does. Point them to Jesus, the Son of God.
John makes it clear: Whoever has the Son has life.
Do you have the Son?
If so, the life he gives starts here, now.
If not, seek Jesus and you will have life. It’s that simple.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Get the Bible Reading Tip Sheet: “10 Tips to Turn Bible Reading from Drudgery to Delight.” Enter your info and receive the free Bible Reading Tip Sheet and be added to Peter’s email list.
Discover
How God Can Have One Son and Have Many Sons (and Daughters) Too
The Bible calls Jesus the Son of God. We see this in forty New Testament verses from speakers ranging from his disciples to his detractors, including evil spirits and even Satan.
Saying that Jesus is the Son of God suggests there’s only one Son. Indeed, other verses—such as John 3:16—call him God’s one and only Son.
This means that God is Jesus’s father, and Jesus is his
only Son.
But if Jesus is the only Son of God, why does the Bible also call us sons and daughters (children) of God? If we receive him (John 1:12), are led by his Spirit (Romans 8:14), and have faith (Galatians 3:26), then we become children of God.
As his children, is that why we pray to him as “Our Father” (see Matthew 6:9) or should only Jesus get to do that?
The Bible is not contradicting itself. Jesus can be the
one and only Son of God and at the same time, we can also be sons and daughters
of God. Here are two ways to understand this.
The Bride of Christ
Jesus talks often about the groom (bridegroom) and his bride, implying that he is the groom and his followers are his bride.
John the Baptist testified that he came to pave the way for the Messiah: Jesus, the bridegroom. The bride belongs to the groom (John 3:27-29).
The apostle John reinforces this in his epic vision that includes a future wedding of bridegroom and bride. Jesus is the Lamb, and we are his bride.
As the bride of Christ, we become God’s children through
marriage. God has one Son, and through our marriage to his Son, we, too, become
the children of God.
However, this idea of being spiritually married to Jesus is hard for many people to accept, especially men. Fortunately, there’s another analogy that’s easier to grasp.
Through Adoption
Another illustration of our relationship with Father God is adoption.
Paul writes that by receiving God’s spirit we’re adopted into God’s family, becoming his sons and daughters. Through God’s spirit, we can then call him, “Abba, Father” (Romans 8:15).
Being adopted as his sons and daughters was God’s plan from the beginning (Ephesians 1:4-6).
Adoption is a beautiful image. As adopted children, God selects us; we’re chosen. The act is intentional.
Through adoption we then become God’s heirs, co-heirs with Jesus (Romans 4:14). As heirs, we receive eternal life from him (Titus 3:7).
We Are Children of God
Through our spiritual marriage to Jesus, we become children of God. Through our spiritual adoption into his family, we also become children of God. As God’s children we are heirs of all he has. This includes the gift of spending eternity with him.
Praise Father God.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Get the Bible Reading Tip Sheet: “10 Tips to Turn Bible Reading from Drudgery to Delight.” Enter your info and receive the free Bible Reading Tip Sheet and be added to Peter’s email list.
