____________________________________________________ THE GOSPEL OBSERVER "Go therefore and make disciples of all the nations...teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Matthew 28:19,20). ____________________________________________________ November 7, 1999 ____________________________________________________ Solid Food False Teacher (Pseudodidaskalos) by Luis D. Zamora There is an element among churches of Christ that maintains that the ``false teacher'' of 2 Peter 2:1 is actually a ``lying teacher,'' rather than ``one who teaches something that is false.'' The argument sounds good, maybe, until one considers the whole scriptural picture and ``the whole counsel of God.'' Today we are finding preachers, men who have been faithful for many years, who are teaching that one must know a person has intent to deceive in order to mark that person as a false teacher. In other words, they maintain we must not mark someone who teaches error ``in all sincerity.'' And their justification for this is solely their subjective claim that the ``false teacher'' of 2 Peter 2:1 means a ``lying teacher.'' The Greek word underlying ``false teacher'' in 2 Peter 2:1 is pseudo-didaskalos, and this verse is the only occurrence of that word in the entire New Testament. (However, the fact that this is the only occurrence of the word does not establish their doctrine, for we shall see there is more information supplied by the use of the word ``false'' elsewhere.) ``False teacher'' is absolutely the best translation of the word there is, for reasons herein noted. The word is a compound of the Greek pseud(os) (meaning ``false'') and didaskalos (meaning ``teacher''). I believe a closer examination of the word underlying ``false teacher'' in the lexicon and in context in the New Testament will better define its connotations for our application. Let's go to the lexicon and see that the ``false'' in ``false teacher'' means ``pseudos: a falsehood, untruth, or lie'' (Liddell & Scott; Oxford). While the word can admittedly mean ``lie'' (implying intent), the ``false'' can also simply be something that is not true, a mistake, if you will. The same is also true of the word ``false'' in English. You can say something that is false without meaning to. It will still be false. But you can also falsify documents, which is premeditated and outright lying. But that is also termed ``false'' in English. This is exactly what it means in Greek, and this is why ``false teacher'' is the best translation. One could well ask the question of those who hold to the obscure and narrow definition (false = lying), ``Don't you believe it can also mean `mistaken'?'' Liddell & Scott say that the verb pseudo can (and does--they quote it from ancient texts!) mean ``mistaken in or about a thing,'' ``mistaken in opinion,'' ``deceived in notion or estimation.'' An alternate form of the verb was used this way in another text: ''..which I do not speak falsely about him.'' So you see that our ``false teacher'' can be a ``lying teacher,'' but can also be a ``mistaken teacher.'' There is no justification for saying he must have intent to deceive. A false teacher can be sincerely deceived and sincerely deceive others through the false doctrines he preaches. Allow me to illustrate this point by looking at some other words in other contexts in the New Testament that use the same pseudo root (list not exhaustive): 2 Corinthians 11:13: ``For that kind are false apostles, deceitful workers, transforming themselves into apostles of Christ.'' Why does Paul have to say they are both ``false'' and ``deceitful'' if ``false'' necessarily means ``deceitful?'' 1 Timothy 4:1-2: ``The Spirit expressly says that in latter times some will apostatize from the faith by heeding misleading spirits and demons' teachings, speaking falsehoods in hypocrisy since their own conscience will have been seared.'' Why does Paul have to say both ``falsehoods'' and ``hypocrisy'' if they mean the same thing? 1 Timothy 6:20: ``Timothy, guard what was given into your care by turning aside from impure and vain talking and from the contradictions of what is falsely called knowledge.'' Do scientists and philosophers intend to mislead? Surely some do, but certainly not all. When one calls science knowledge, but is proven wrong in time, was he necessarily lying, or just mistaken? Besides all the above evidence, Greek has words that mean ``deceiving, misleading, tricking'' (c.f. Mark 13:5-6; John 7:12), so if Peter had meant deceitful or lying teacher, he could easily have said that explicitly. If we take pseudos to mean strictly a lie, saying that there must be intent to deceive, we rob the Greek language of the ability to express ``untruth'' or ``mistake.'' Seriously now, if pseudos must mean ``lie,'' then how does one say ``untruth'' in Greek? Now, brethren, apart from our search for the meaning of the word ``false'' itself, is it not still true that error causes people to be lost? Why does someone have to intend to mislead you in order for his or her teaching to be harmful? Please allow me to use an illustration from an experienced preacher: A child was once very ill in the middle of the night. His mother went to the bathroom in the dark and got some pills for him. But that child died by morning because mother had picked up poison rather than the medicine she thought she was giving her son. Mother gave her son the pills ``in all good conscience,'' but it was still poison, and the child still died. False teaching is like this, brethren. A person with good intentions can still teach error that causes people to be lost. Witness Billy Graham. Witness the Pope. These two individuals, it can be said, both have the best of intentions, but their doctrines are just plain false, and those who believe them rather than God will be lost. Whether or not it is well-intended, error causes people to be lost. That is why we must mark those who teach what is false whether they intend to deceive or not. I grant that the word ``false'' in the New Testament can mean lying, liar, deceiver. But it is not necessarily so -- and in many contexts is clearly not so. Basing an entire plan of action (or inaction) upon the need for the word to imply more than its basest meaning is perhaps not our wisest decision. -- Via Watchman ___________________________________________ Paul to the Romans (Conclusion) by Robert Turner God's promises to Abraham were both physical and spiritual. ``I will make of thee a great nation''--and, ``in thy seed shall all nations be blessed.'' Physical descendants of Abraham became a great nation, a ``chosen'' people through whom Christ would come. But when He came (the ``seed'' by whom all nations were to be blessed), then the physical phase of the promise had served its purpose. Now the ``cultivated olive tree'' takes on a spiritual significance. Jews and Gentiles who are faithful to Christ are spiritual Israel, ``chosen'' ones, according to the election of grace. Gen. 12:1-3, Isa. 1:9, 10:20-23, 11:10-11, 42:1, 49:5-6, Joel 2:32, Matt. 12:17-21, Acts 13:23, 32-39, Gal. 3:16-29, 6:16, 1 Pet. 2:5, 9-10). God has used the rebellion of Israel and their crucifixion of His Son to offer redemption to all nations. Perhaps the Jews may be provoked to jealousy (in a good sense), and some of them saved; for if God can use their rejection of Christ to a good end, how much more their acceptance of Him. Branches of the cultivated (Jewish) olive tree were cut off, because of their unbelief. Branches of the wild (Gentile) olive tree were grafted into the tree of promise, partaking of the spiritual phase of the Abrahamic ``root'' because they trusted in Jesus Christ. But Gentiles should not be high minded. If they do not continue faithful to Christ they too will be cut out. And if those cut-out Jews will accept Christ, they will be grafted into the tree of promise again. This tree is not nationalistic. It consists of all who will accept and continue faithfully to follow Jesus Christ. ``Fullness'' is realized in Christ on the basis of faith. Israel's salvation is no longer a physical or nationalistic matter. In the manner described (individuals trusting in Christ), the salvation offered to Jews is the same as that offered to Gentiles, viz., salvation from sin. Jews and Gentiles should not look upon one another as enemies, but as lost souls, equally in need of the mercies of God. Oh, how wonderful are the ways of the Lord! Brethren, we should present ourselves as living sacrifices to God. We should not be puffed up, but we should use whatever talent or gift God has given us to serve Him faithfully. We should render quiet obedience unto civil government, knowing there is no power but of God. We should receive our weaker brother whose understanding in matters of indifference is incomplete, but who sincerely strives to serve God. We must always act with conviction and good conscience toward God, helping one another to serve Him. Jews and Gentiles should receive one another, as Christ has received us, to the glory of God. For He became a servant to both, in order that God's promises might be confirmed and His mercies glorified. This is the good news which I have been called to preach and which I felt compelled to preach, regardless of the cost. Before I can come to you I must go to Jerusalem to deliver a gift from Gentile saints to their needy Jewish brethren. Such gifts are proper, and may help to heal Jew-Gentile relations. Pray that this gift may be accepted. Convey our personal greetings, and those of the saints here. Dedicated to the glory of God, through our Lord Jesus Christ. Terms Warranting Special Attention Righteousness: once spelled ``right-wiseness,'' refers to the ``character or quality of being right or just.'' As respects man, it means to have right standing before God. It does not imply absolute perfection, being frequently applied to imperfect men (Heb. 11:4, 1 Pet. 3:12), sometimes on the basis of their doing (Psm. 106:31, 1 Jn. 3:7). In such cases the term has a certain relativity, for man stands right only through the mercies of God and forgiveness in Christ. We should be content to use the term as God has used it in His holy word. Justified: ``Just by acquittal from guilt,'' or simply, ``free from guilt.'' Since ``all have sinned'' none are free from guilt except as God's plan for making man righteous is applied, i.e. forgiveness, in the blood of Christ: (Rom. 3:24-25, 4:6-8, 5:8-9). Propitiation: appeasement of the one wronged (God). In the Old Testament type, the place of appeasement was the ``mercy seat'' (Heb 9:5, cf. Rom. 3:25). Christ died for us, and lives (the resurrected life, pleading for us at the mercy seat) as our propitiation. Reconciliation: complete change of relationship, change thoroughly; cf. I Cor. 7:11. We must be reconciled to God (2 Cor. 5:20) and to this end the ``word of reconciliation'' is preached. Christ is our means of reconciliation in that He alone propitiates (Rom. 5:8-11). ``Atonement'' (King James version) should be translated ``reconciliation'' in v. 11. Glorified: the ultimate condition, made possible through Christ; contemplating even the redemption of our body (Rom. 8:11, 13, 17, 18, 21, 23, 30). First, a body made servant to our spirit and God's Spirit, and perhaps a reference even to our ultimate state. There is marvelous progression in these terms. Study them! ___________________________________________ Let's Sing! Every time we come together for a ``worship service,'' we sing. This is a special expression of reverence and awe to our Creator and Savior. When we sing we need to take this seriously as we offer the sacrifice of praise to God. ``Is anyone cheerful? Let him sing praises'' (James 5:13). We sing with the church or elsewhere with friends and family because we are happy. As saved people who have a relationship with God, we should be very cheerful and express that happiness. Paul quoted David, ``I will give praise to Thee among the Gentiles, and I will sing to Thy name'' (Romans 15:9). Remember, when we sing, we are sending a message to God so our attitude should be one of bowing before Him while we tell Him how great He is. ``I shall sing with the spirit and I shall sing with the mind also'' (1 Corinthians 14:15). Our singing should vitally be full of life (spirit) and we should perceive who we are singing to and what we are singing to Him. In other words, we should have an enthusiastic or excited disposition when we sing and we should understand who God is and the words of praise that we express to Him. Singing is a beautiful privilege and responsibility of being a disciple of Jesus. May we take it seriously and be enthusiastic about doing it. LET'S SING! -- Selected ___________________________________________ NEWS & NOTES Wayne Teel has requested prayer for his brother Paul of Denver, Colorado, who has recently been hospitalized due to an accident that led to a fractured skull and a bad concussion. Let us pray for his speedy recovery. Rick Fleeman will be our special speaker tonight. John Pitman will be preaching next week in Charleston, WV, for the Daugherty Street church of Christ. ________________________________________ Tri-State CHURCH OF CHRIST 1314 Montgomery Avenue, Ashland, Kentucky 41101 Sunday: 10:00 A.M. Bible class 10:50 A.M. Worship 6:30 P.M. Worship Wednesday: 7:30 P.M. Bible study evangelist/editor: Tom Edwards (606) 325-9742 e-mail: tedwards@zoomnet.net Gospel Observer web site: http://www.zoomnet.net/~tedwards/go ________________________________________