Month: November 2016

a curious appeal

At present, we (our church) are doing a sermon series entitled: “Credo: Faith and Identity.” It’s a seven week series that runs through confession of the Apostle’s Creed. (In short: it’s a “what we believe” series). While preparing for the various topics, I refreshed myself on some of the common misconceptions about each point in the Creed, and I did this so that I could help our people become aware of such things. For the one on the Holy Spirit, I naturally defaulted to the views of the “Jehovah’s” Witnesses–since they are a modern group who flat out deny the personhood and (true) deity of the Spirit (see here).

What I found intriguing in their denying explanation is the first entry under their “Misconceptions” section, and entry that deals specifically with the personhood issue. As you can see (if you clicked on the link), the JWs declare: “Misconception: The ‘Holy Ghost,’ or holy spirit, is a person and is part of the Trinity, as stated at 1 John 5:7, 8 in the King James version of the Bible.” There are a handful of problems with this assumed misconception–not least of which are the underlying assumptions about the KJV (and the JWs incessant use of it as a reliable text)–but I’ll leave those alone for now. The thing that struck me was the response or rebuttal the JWs gave to this so-called misconception:

Fact: The King James version of the Bible includes at 1 John 5:7, 8 the words “in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth.” However, researchers have found that those words were not written by the apostle John and so do not belong in the Bible. Professor Bruce M. Metzger wrote: “That these words are spurious and have no right to stand in the New Testament is certain.”—A Textual Commentary on the Greek New Testament.

Okay, yes, what is claimed here is indeed factual. And it’s primarily factual because of the inferior (=crappy) manuscript testimony that undergirds the KJV translation. But let’s be fair and honest (and not merely selective with our “facts”): scholars have known this detail for ages. So, nothing new here; move on, please. Moreover, simply referring to this passage and pairing it with some inflated rhetoric does not deal with the assumed misconception in a convincing way. So, you’re going to need something more.

That “something more” would seem to be the JWs peculiar appeal to Metzger as their supporting voice for denying the personhood and deity of the Spirit in particular and the doctrine of the Trinity in general. True, Metzger–in nearly everything he writes on that passage–does say it is not a part of the original (or best/earliest) manuscripts and is most likely a (much) later addition. But again: so what? Scholars have known that for years. Even Erasmus knew about it. But here why I find their appeal peculiar:

There are many other passages in the New Testament which reveal how deeply the Trinitarian pattern was impressed upon the thinking of primitive Christianity. Thus, besides the direct and obvious statements in Matt 28:19 and II Cor 13:14, there are texts as I Cor 6:11, 12:4-[6]; II Cor 1.21-22; Gal 3:11-14; I Thess 5:18-19; I Pet 1:2; and others.[*] (Because the manuscript evidence of I John 5:7-8, King James Version, is insufficient, this text should not be used. There is, however, abundant proof for the doctrine of the Trinity elsewhere in the New Testament.)

That quote (with emphasis added) comes from… You guessed it: Bruce M. Metzger. And the source: a rather polemical article entitled, “Jehovah’s Witnesses and Jesus Christ”, found in Theology Today 10.1 (1953): 65-85. It would seem counterproductive (and counter-intuitive) to rope in someone to support your case when that someone utterly contradicts (and rejects) the very case you’re trying to make. Moreover, Metzger was adamantly opposed to the hermeneutical gymnastics that JWs perform in order to justify the claims they often make–and not just about Trinitarian doctrine.

On a slightly different tact, I find it odd that on both their Holy Spirit page (noted above) and their Trinity page (see here), they do not engage with any of the texts that Metzger cites–instead they focus on only a very small handful which they have already deemed questionable. And while they do have these texts in their “translation”, in each case the reference to the Spirit is downplayed–i.e., it’s always lower case (because they think the Holy Spirit is a thing [an impersonal force] and not a person). But that is highly suggestive of the fact that they are allowing an existing theological presupposition to determine the interpretation of the texts that deal with a given topic, and thus interpret those texts a way that favors or supports their existing theological presupposition. That’s eisegesis. And in hermeneutics: eisegesis is bad.

[*] Metzger provides a footnote to JND Kelly’s book, Early Christian Creeds (1950) for the interested reader to find a more extensive list of texts supporting a Trinitarian view.