p. 520 | THE COMMA by M. C. Wilcox

International Tract and Missionary Society · Oakland, California · Aug 26, 1889

FromSigns of the Times, Vol. 15, No. 33.

THE COMMA.

By M. C. Wilcox

THE following is from the Good Way of August 3, 1889:—

"Some one professes to have discovered an improved rendering of the passage in Eph. 4:12. The verse reads: 'For the perfecting of the saints, for the work of the ministry,' etc. The better sense is found (it is claimed) by omitting the comma after the word 'saints,' making the verse read thus: 'For the perfecting of the saints for the work of the ministry,' etc. The change of a comma sometimes makes a very material difference in the sense of a sentence. Second Adventists change Luke 23:43, so as to read, 'Verily I say unto thee to-day, shalt thou be with me in Paradise.' This transportation is made in the interest of suspended consciousness after death. Perhaps our friends, the Adventists, will agree to tolerate the change of the comma in Eph. 4:12, if those who presume to make that change will accept the change of the comma in Luke. But we have observed in such cases, that it makes all the difference what comma is changed, and who it is that changes it."

Upon the above, we would like to say a few words for the benefit of our contemporary as well as our readers.

1. Commas are no part of the word of God. Inspiration did not place them there. They are a comparatively modern invention, as is our present system of punctuation. Therefore the removal of a comma or otherwise affects not the inspiration of the Scriptures in any way. Those who punctuated the Bible placed them where they thought they were needed, or the grammatical construction demanded.

2. In most cases it would doubtless be easy to tell by the construction of the sentence and the forms of words just how the sentence should be pointed. In other cases it is ambiguous. These cases must be decided in harmony with the concurrent agreement of other scriptures which treat upon the same subject as the one in question. An example of this is given in Matt. 19:28. Some Bibles place the comma after "regeneration," others after "followed me." This must be settled by the teaching of the Scriptures, and not by grammatical construction.

3. Luke 23:43 is a text which must be settled in the same way. The text reads: "And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise." The common version of the Bible points as above, putting the comma after "thee." In this case the adverbial

phrase "to-day" modifies "shalt be," telling when the thief will be in Paradise, that is, "to-day."

Others place the comma after "to-day," in which case "to-day" modifies the verb "say," telling when Christ said it. Here is a mere difference of opinion, and not a question of inspiration, or the integrity of God's word. One party has as much right to place the comma before "to-day" as the other party has to place it after "to-day." Which is correct? Only the Scriptures can decide. Let us briefly examine them on this subject.

1. What and where is Paradise? Paul indicates in 2 Cor. 12:2, 4 that Paradise is the third Heaven, where God dwells. A comparison of Rev. 2:7 and 22:1 will show that the throne of God is in the midst of Paradise, fast by the tree of life. Paradise, then, in the time of our Saviour, was the garden of God in Heaven, in the presence of the Father.

2. The third day after Jesus uttered these words on the cross, he says that he had not ascended to the Father. John 20:17. The thief, therefore, did not go to Paradise with Jesus that day. It is also probable that the thief did not die that day; for at its very close, almost, Pilate "marveled" that Jesus was already dead. Mark 16:44. The thieves were still living, and, according to Roman custom, their legs were broken. Men crucified in this way often lingered in agony for several days. The evidence above is sufficient to show that Jesus did not mean that the thief would be in Paradise with him on the day the words were spoken.

4. The request of the thief was, "Remember me when thou comest into thy kingdom." Jesus will receive that kingdom on his return to this earth, over which he will reign when it is renewed and brought back to its primal glory. Luke 19:12; Matt. 25:31; 2 Tim. 4:1. At his second coming, our Lord will come into his kingdom. His reign will begin in the New Jerusalem, the capital city of the new earth, the Paradise of God. Rev. 21 and 22.

5. Then the prayer of the repentant robber will be answered. The righteous dead will be raised, the sheaves will be gathered home. Matt. 13:39, 43; 24:31.

6. With the above, the placing of the comma after "to-day" is in every way consistent and truthful. Placing it before "to-day," it is in every way contradictory and erroneous. Which will we choose, truth or error? Eph. 4:12 can be settled the same way, and it is not a difficult task either.

But it is said, Of what sense is it that our Saviour said, "I say unto thee to-day." Did not the thief know that Jesus said it that day? He doubtless did. But there is a different reason why Jesus used the term "to-day." It refers not to mere time alone, but to his own condition as well.

Notice that condition. He was in the hands of the powers of earth, a seemingly powerless captive. He had been deserted by his friends and disciples. He had been condemned a malefactor, guilty of treason, and of blasphemy. He was dying between robbers and thieves. What power had he to lift up the fallen or give life to the dying, or fulfill any promise? Seemingly none. And yet he was the Son of God, the Saviour of the world.

One of the thieves dying by his side, after his paroxysm of curses had subsided, looks upon him again. He notes the righteous face where not one sin or vice has left its impress. He remembers the godlike bearing, the heavenly forbearance, through all the trial. He goes back in his mind to scenes by the lake side, or at the mountain base where multitudes hung upon the words of the innocent one now dying beside him, and he, bold robber, was mingling in that throng perhaps for plunder. He listens once more to such teachings as the parable of the nobleman who went away "to receive for himself a kingdom and to return;" to such teaching as "The good shepherd giveth his life for the sheep;" "I lay down my life that I might take it again," and very much more is recalled in the hours of agony upon the cross. He knows that "Jesus of Nazareth, the King of the Jews," is more than man, and his whole being longs to be like him, to be with him. His faith triumphs. And while the multitude mock and deride, while Christ's own disciples are absent or in despair, while the thief's own companion in crime is cursing and blaspheming, the penitent criminal confesses his faith before them all, "Lord, remember me when thou comest into thy kingdom."

Was such faith ever seen before? Christ's own nation had rejected him, his own disciples, who had listened to his wonderful words of life, the predictions of sufferings told over and over again, had deserted him in shame, sorrow, and despair; the boldest one among them had denied him even before he came to the cruel cross, but the criminal by his side believes in him as he is, accepts of him as Saviour when to all human probability he had no power to save.

Such a prayer, such faith, not only demands the attention of Heaven, but it is pleasing in the sight of God. The answer of the petitioned will be as generous and full as the request of the petitioner. "Verily, I say unto thee to-day,"—to-day when mine own nation have rejected me, to-day when mine own disciples have forsaken me, to-day when even the black cloud of Heaven's wrath seems to have shut out all hope, even to-day in answer to your faith, I declare,—"thou shalt [then] be with me in Paradise," in that kingdom of the new heaven and new earth, when I shall come again to reward my own.

The above interpretation does no violence to the construction, and is in harmony with other scriptures. This use of to-day is shown in Zech. 9:12: "Turn you to the stronghold, ye prisoners of hope; even to-day do I declare that I will render double unto thee." Not that God would do it that day, but he declared it that day. So our Saviour did not promise the thief that he would be in Paradise "to-day," but "I say unto thee to-day." The penitent, believing thief went down into the prison-house of the grave, but as the "prisoner of hope." His faith will be rewarded when Christ shall come, the only time of rewards which the Lord has set before us. "For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." Matt. 16:28. M. C. W.