Misquoted Passages
Misquoted Passages
I was debating on whether I should call it “Misunderstood Passage” instead, but I stuck with “Misquoted Passages” because these are verses that are commonly quoted in talks and classes to teach a certain thing, but they’re misinterpreted. There are a number of passages that Christianity today misquotes, but we want to focus this morning on ones that are more common amongst Christadelphians.
We’re bringing these up in the spirit of discerning and utilizing God’s Word effectively and for what it is. We understand the importance of letting God’s Word define and explain itself, and this therefore necessitates that we understand it properly.
Bro. Thomas Williams once wrote an article on a subject of this sort, and while I could not find what book or issue of the Advocate it was featured in, I do remember the essence of something he wrote as it has stuck with me. He stated (in essence), “It is not only important that we teach the correct principles and Scriptural concepts. It’s equally important that we use the correct passages to teach those concepts.”
For example, we may believe and teach that the soul is mortal, but we need to make sure that the verses we use to support that teaching actually teach it. Only in this way can we be sure that our teaching is resolutely founded on the Word of God and can withstand any amount of questioning or scrutiny. As we’re instructed in
2 Timothy 2:15 – Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
“Rightly dividing” the word of truth means “to make a straight cut, that is, (figuratively) to dissect (expound) correctly (the divine message)” (Strong’s G3718). It’s in this spirit that we examine these verses.
Another reason for considering this is that misunderstanding a passage usually carries some consequences with it – either learning an incorrect lesson or indicating something that can actually be harmful to someone. You’ll see what I mean with the first verse.
There are four passages that we’re going to look at. There are more, but some can be more difficult to clearly nail down, and I wanted to stick with ones that are indisputable as to their true meaning. Some may surprise you – and I fully admit that I myself have been guilty of misusing almost every one of these in the past. Thankfully, if we simply read the context, the message becomes clear. The first passage is
Matthew 18:20
Matthew 18:20 – For where two or three are gathered together in my name, there am I in the midst of them.
This verse is commonly cited as a basis for an ecclesia that is recognized in Christ’s eyes. It’s often used to tell us the “minimum” number of people we can have together in order to partake of the memorial emblems. If we take this verse out of context, it can certainly have that meaning.
But consider – what does this indicate for someone who does not have other believers around them? Does this mean that they can’t partake of the emblems on their own? Even worse – it would indicate that Christ is not “in the midst” of this person. It implies that they are without Christ because he is only “in our midst” when two or three are gathered. This can give a sense of hopelessness or loneliness to those who aren’t so fortunate as to have fellow believers around. But if we look at the context, we see a very different meaning.
Let us read the context so you can see these things for yourself first. Be thinking about what subject the writer is talking about, the kind of point they’re trying to make, and how the subject verse ties into that message.
Matthew 18:15-20 – Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. (16) But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. (17) And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. (18) Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (19) Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. (20) For where two or three are gathered together in my name, there am I in the midst of them.
What is Christ giving instruction on? He isn’t telling us the requirements for a valid ecclesia, he’s giving instruction on how to address serious problems with an individual in the ecclesia. There is a need for witnesses to settle matters which are difficult to solve. The process is to first go directly to the individual to try and correct the issue privately. If that does not work, then we take one or two more people (so there are a total of two or three people trying to correct the issue), and if that doesn’t work, it’s then brought to the entire ecclesia.
What Christ says in verse 19 is that if two agree on something that they are asking for in prayer (in this case, he’s talking about praying on how to fix the issue at hand), Christ is “there” in the decision-making. Having multiple people involved ensures that one person’s pride or personal problems with an individual aren’t the cause for the grievance or separation. Having at least one unbiased third party present helps ensure that issues are addressed properly and Scripturally, and if drastic action is needed, there are sufficient witnesses to justify it.
To summarize, Matthew 18:20 is talking about having two or three witnesses to firmly establish a matter of discord in the ecclesia. This is the primary meaning of the passage, but the lesson can apply to other things. If we are trying to prove that a verse teaches a certain thing, providing two or three other passages as evidence helps establish the matter more firmly than just one passage. But as for Matthew 18:20, the main focus is on issues in the ecclesia and how to resolve them – not the minimum number of people who can be an ecclesia or break bread. We can break bread individually with no issue. We do not have to have “two or three” people with us for Christ to be “in our midst”.
Proverbs 30:19
Proverbs 30:18-19 – There be three things which are too wonderful for me, yea, four which I know not: (19) The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid.
At first glance, verse 19 seems to be praising the relationship of a man and a woman. This is understandable if we only look at these two verses, for the writer lists three things that are “too wonderful” for him. We use the word “wonderful” to mean something that is incredibly pleasant. “The way of a man with a maid” is therefore interpreted as showing the beauty of a relationship between a man and a woman – specifically as a husband and wife. I believe this has been read at weddings before to support the “wonder” of the union. There’s even a pamphlet on the subject of marriage entitled “The Way of a Man with a Maid”, named after this verse.
But if we read the very next verse which builds upon these things that are “too wonderful”, we get a different message:
Proverbs 30:20 – Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.
Is the way of an adulterous woman “wonderful”? Not in the way we think of “wonderful” today.
What is this talking about? This chapter in Proverbs has a couple sections where a few things are listed together based on something specific that they share in common. Just a few verses down, we see things called out that are small but wise:
Proverbs 30:24-28 – There be four things which are little upon the earth, but they are exceeding wise: (25) The ants are a people not strong, yet they prepare their meat in the summer; (26) The conies are but a feeble folk, yet make they their houses in the rocks; (27) The locusts have no king, yet go they forth all of them by bands; (28) The spider taketh hold with her hands, and is in kings' palaces.
Likewise in verses 18-19, we’re told about four things which share a commonality:
1. The way of an eagle in the air
2. The way of a serpent upon a rock
3. The way of a ship in the midst of the sea
4. The way of a man with a maid
What do these have in common? What’s the central theme?
The word “wonderful” means “great, difficult” (Strong’s H6381). These are difficult things for the writer to understand, not “wonderful” as we think of it today. He even states that these are things which “he knows not”. This immediately puts us in a different direction than the popular view of this verse. The writer here is not praising things that he knows and thinks are wonderful like the way of a husband and wife.
The inspired writer’s focus is on “the way of” each thing. Like “wonderful”, the word “way” is likewise not “the nature or behavior of” as we think today. Strong’s defines it as “a road (as trodden)… a course” (Strong’s H1870). This is talking about the path of something. If we compare all of these, what we see is that each of the things listed leaves no physical trace of where it has been.
When we see an eagle flying through the air, it does not leave a trail of where it has been in the sky. A jet leaves a vapor trail which tells us where it’s been, but not so with an eagle.
The same is true of a snake upon a rock. Note that it specifically says a “rock” and not sand or dirt. Snakes leave a trail on sand and dirt, but not upon a rock. There’s no trace of where it has slithered upon the rock.
The same is also true of a ship in the sea, at least with the ships of the writer’s day. Boats are so fast today that they do leave a clear line of waves and bubbles of where they went, but back when this was written, such was not the case. A boat floated across the water in the same untraceable way as the other two subjects mentioned.
In verse 20, we’re given clear indication that this is the commonality between all of the four subjects:
Proverbs 30:20 – Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.
An adulterous woman “eats and wipes her mouth”. She removes any evidence of her wicked doings, and then she says, “I’ve done no evil.” There’s no trace of her wickedness, for she has covered it up.
So it is with a man and a maid. The way of a man and a maid must fit into the same focus as the items surrounding it. This phrase therefore seems very clearly to be referring to sin with a maid, likely seduction. The word “maid” means “lass, damsel, virgin”. We find a similar word and a similar situation in
Exodus 22:16 – And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.
This is a law designed to protect women from a man’s lust, and it would seem that the writer in Proverbs had the situation of this verse in mind when writing. A man who could not control his lust and proceeded to lie with an unbetrothed woman would naturally seek to cover it up, for if he did not, he would be forced to marry her and take care of her the rest of her days. Just as Proverbs 30:20 describes an adulterous woman who hides evidence of her wickedness, so verse 19 seems to refer to a man that cannot contain himself either and seeks to cover it up.
To summarize, the way of a man with a maid is something that leaves no trace and refers to a sexual sin. It is not praising the wonderful union of a husband and wife, so it’s probably not a good idea to read this at a wedding.
Mark 16:15
Mark 16:15 – And he said unto them, Go ye into all the world, and preach the gospel to every creature.
This passage is commonly cited to show that it is our duty to preach to the entire planet. The words “the world” and “to every creature” naturally seem to indicate that every corner of earth must be preached to, and as the Apostles who Jesus gave this command to are now dead, it is our duty to pick up the task until the whole earth is preached to.
Is Christ referring to the entire planet or something else? The key revolves around the word “world”. It’s the Greek kosmos, and if we do some cross referencing, we’ll see a clear answer.
The clearest place we see Christ’s intent is in Colossians 1. Keep in mind that this was written long after Christ gave the command to preach to “all the world”.
Colossians 1:3-6 – We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, (4) Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, (5) For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; (6) Which is come unto you, as it is in all the world (kosmos); and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:
This was written to the ecclesia in Colossae which is in modern Turkey. Paul uses the same terminology as Christ and says that the Gospel had already come to them, “as it is in all the world (kosmos)”. The Gospel had been preached “in all the world”, and the Colossians themselves were a product of this. Christ’s command to the Apostles was referring to the Roman world, not the entire planet.
We see this further established by Paul a few verses down where he ties in the other part of Christ’s words about “creatures” being preached to:
Colossians 1:23 – If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
So here again, we see that the Gospel was preached to “every creature under heaven” at the time Paul was writing to the Colossians. The terminology Paul uses makes it clear that he had Christ’s words in mind in writing this.
For one other “witness” that the Gospel had been preached to “all nations”, we can turn to
Romans 16:25-26 – Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (26) But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
Again, this is spoken in past tense terms. The Gospel had been “made known to all nations”.
This is a case where I think Bro. Thomas Williams’ comments are important. We need to use the right passages to teach right doctrine. Mark 16:15-16 is not a direct command to us, it’s a command to his Apostles who were to be given the holy spirit to perform this work.
But many today who understand this correct meaning go too far and conclude that we therefore have no duty at all to hold forth the Word of life. This is throwing the baby out with the bath water, for there are passages which show the importance and responsibility of preaching (Philippians 2:16).
We must therefore balance things. While Mark 16 is directly aimed at the Apostles, it does encourage us to preach as well, although it isn’t a direct command to us in the same way as it was to them. They were called “Apostles”, which means “sent”. Christ sent them for this very purpose. There are no Apostles today as an Apostle had to be a witness of Christ’s life from his baptism to his death (Acts 1:21-22). Therefore, while we shouldn’t use this one verse as a direct command for us to preach to the entire world, we should certainly engage readily in preaching. There are other verses which teach and support that (like Philippians 2:16, 2 Timothy 4:2, and others), and those are the ones we should use to promote it.
To summarize, Christ’s command to preach the Gospel to the “whole world” was directed specifically at his Apostles (those who were “sent”), and they were sent to the entire Roman world, not the entire planet. Christ’s command to them is therefore fulfilled, and while this does not mean that we shouldn’t preach – for it’s clear that we should – this is not a verse we should use to support it.
The last verse we’ll discuss is perhaps the most commonly miscited one of all:
1 Corinthians 2:9
1 Corinthians 2:9 – But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
Most are familiar with this verse. It’s usually cited to encourage us about the “unknowable grandeur” of the Kingdom Age, and the message is essentially that “the kingdom is so wonderful that no eyes have seen, no ears have heard, and man hasn’t even contemplated how wonderful it will be. It’s impossible for us to imagine.”
One of the first issues with this is the fact that we are given great detail about the Kingdom Age. Ears have heard of it. We are told the borders of the land, what the different classes and groups of people will be doing, what kind of government there will be, how the earth will be conquered, what will happen to the earth itself, etc. Prophecy gives us a very vivid picture of the Kingdom Age, and it therefore doesn’t seem fitting to say that it’s so wonderful to even picture it. I think we all agree that we can’t fully appreciate what it will feel like to be an immortal in the Kingdom, but we can picture much of it.
The clearest indication that we need to rethink how we use this verse is what the very next verse says. Let’s read verses 9 and 10:
1 Corinthians 2:9-10 – But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (10) But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
These “hidden things” which men haven’t seen or heard have been revealed! The Apostles were given the Spirit so they could understand perfectly. We recall that this was one of the primary reasons for the Holy Spirit being given in the 1st century. John 14:26 tells us that the Holy Spirit would be given to provide them with a perfect understanding and reveal truth, and this was specifically so they could share it with others. Paul is not saying that the kingdom is too wonderful anyone to imagine. So what is he talking about?
Context is always key. It would be best to start in chapter 1, and I encourage you on your own to read through 2:10, but we’ll start at 2:6:
1 Corinthians 2:6-10 – Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: (7) But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (8) Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (9) But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (10) But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
Paul is talking about “the hidden wisdom” of God which the rulers of Israel did not fully know, or otherwise they wouldn’t have crucified Christ. This is the key. The emphasis is that most of mankind has been ignorant of God’s plan because of their disinterest. We believers have interest and therefore understand and have these things enter into our hearts.
We have two parties mentioned in these verses in 1 Corinthians 2. One has not known God’s reward to the faithful as they seek out their own wisdom, and the other does know His reward as it was revealed by the Spirit, and they seek the wisdom of God. The rest of the chapter shows this distinction and how we do have these things revealed to us. Pay careful attention:
1 Corinthians 2:10-16 – But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (11) For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (12) Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. (13) Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth; comparing spiritual things with spiritual. (14) But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (15) But he that is spiritual judgeth all things, yet he himself is judged of no man. (16) For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
The things of God are only spiritually discerned, and that through His revelation. Man is ignorant of these things, and his own self-perceived wisdom prevents him from understanding things that are spiritually discerned. The natural man therefore “receiveth not the things of the Spirit of God”, but we “know the things that are freely given to us of God.”
We won’t do this today, but it’s important to acknowledge that in referring to “eye hath not seen, etc”, Paul is citing an Old Testament passage. He states “As it is written…”. Your margin should take you back to Isaiah 64:4. If we were to go there and read all of that context, we would see a similar meaning, though Paul’s quotation is not exact.
To summarize, Paul is citing an Old Testament passage to show how the great reward God has promised to the faithful has not been heard, understood, or seen by most of natural man because those things are spiritually discerned. But God has revealed those things to us through His Spirit. This was emphatically done in the 1st century with the Apostles, and those are the things which the Apostles spoke and wrote about and that we read about today in our Bibles.
This verse does not mean that we can’t imagine how great the Kingdom is going to be and therefore should not be used to teach this. Some may feel that this robs the verse of its comfort, but it’s not genuine comfort if it’s based on something that a verse does not actually teach. To the contrary, Paul is showing that there is great comfort in its true meaning as we have been able to know and understand the great and precious reward God has for His faithful, and that indicates that we are not of the world. What a blessing it is, if only we can build up our love and affection for the things of God. If we hold fast until the end, it is His good pleasure to grant those rewards to us. For as we are told,
Luke 12:32 – Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
In the Hope of Israel,
Tanner Hawkins
