Otis Q. Sellers – Page 3 – Anthony G. Flood

Otis Q. Sellers and the “Facts of Scripture”: The Primacy of Historical and Grammatical Interpretation

Stained glass image of Myles Coverdale, Exeter Cathedral

Otis Q. Sellers rarely wrote about hermeneutics, but presupposed there are such things as the “facts of Scripture,” data or “givens” one must first observe and then interpret accurately.[1] By accurately, Sellers meant historically and grammatically, following the precept of Myles Coverdale (1488-1569):

It shall greatly help ye to understand the Scriptures if thou mark not only what is spoken or written, but of whom and to whom, with what words, at what time, where, to what intent, with what circumstances, considering what goeth before and what followeth after.[2]

This is necessary if one would discern the divine intention behind the symbolic expressions of God’s meaning. This assumption followed from Sellers’s belief that Scripture’s human words are θεόπνευστος (theopneustos), that is, God-breathed (2 Timothy 3:16):

My conviction in regard to the Old and the New Testament is that they are the verbally inspired Word of God, that they are without error in their original writings, that they are of supreme and final authority in regard to all matters of faith. By “verbal inspiration” I mean that supernatural work of the Holy Spirit by which, without setting aside the personalities and literary abilities of the human instrument, He constituted the words of the Bible in its entirety as His written word to you and to me. I believe that every word of Scripture was produced under the guidance of God’s Spirit, that “holy men of God spake as they were moved by the Holy Spirit” (2 Peter 1:21). This conviction has stood the test of more than a half century of personal Bible research and study.[3] Continue reading “Otis Q. Sellers and the “Facts of Scripture”: The Primacy of Historical and Grammatical Interpretation”

Otis Q. Sellers on ἐκκλησία, Part 6: the Kingdom (governmental) significance of qahal and ekklēsia

Previous installments: Introduction, Part 1, Part 2, Part 3, Part 4, Part 5

Centuries before Jesus told His disciples (almost certainly in Aramaic) that he would build of himself his ἐκκλησία (ekklēsia),[1] that word was familiar to Hellenophone Israelites exiled in Alexandria, for they used the Septuagint (hereafter, LXX), a third-century BC Greek translation of the Old Testament. The Jewish diaspora used the LXX wherever Greek was the lingua franca.

Christians who read “church” (i.e., the religious society they belong to) into the New Testament should consider that ekklēsia translated the Hebrew word קהל (qahal).[2] The Holy Spirit, Sellers notes:

inspired the writer of Hebrews to use ekklēsia as a rendering for qahal in Hebrews 2:12. [“Saying, I will declare thy name unto my brethren, in the midst of the church (ἐκκλησίας, ekklēsias) will I sing praise unto thee.”] In ancient Israel, the word qahal was always used of companies, large or small, that had a position out of God. The “great qahal” which Christ promised to build “out of himself” will be composed of every public servant in Israel. This waits for the coming of the Kingdom of God.

But the use of ekklēsia as a governmental term preceded the Septuagint’s translators by at least three centuries. Continue reading “Otis Q. Sellers on ἐκκλησία, Part 6: the Kingdom (governmental) significance of qahal and ekklēsia”

Otis Q. Sellers on ἐκκλησία, Part 5: Bypassing the loaded question

Otis Q. Sellers, 1920, in a unidentified Cincinnati park, the first calendar year after his November 23, 1919 reception of Christ as his savior.

Previous installments: Introduction, Part 1, Part 2, Part 3, Part 4

No doubt you’ve heard the infamous loaded question, “When did you stop beating your wife,” which presupposes that the one being asked (a) has a wife, (b) has been beating her, and (c) stopped. One cannot answer it without implicitly subscribing to all three.

When Otis Q. Sellers broke with the churches in 1934, he had not yet abandoned the conviction that something today had to correspond to the Greek New Testament word ekklēsia, traditionally mistranslated “church.” Many insights born of long study would eventually converge on a new conviction, namely, that “When did the church begin?” was a question as loaded as “When did you stop beating your wife?”

North Shore Church, interior, Sheridan Road and Wilson Avenue, Chicago. John C. O’Hair, pastor from 1923 to 1956, is on stage.

In 1980 Sellers recalled the beginning of his reconsideration, which required answering the question, “What is the church?”[1] Forty-six years earlier, in the spring of 1934, Pastor John C. O’Hair of Chicago’s North Shore Church had invited Sellers to a meeting of 55 fundamentalist ministers, of which Sellers was then unambiguously one. The advertised topic was baptism, about which O’Hair had recently been delivering radio messages. Not long into the first day, however, interest had shifted to “When did the church begin?”

Continue reading “Otis Q. Sellers on ἐκκλησία, Part 5: Bypassing the loaded question”

Otis Q. Sellers on ἐκκλησία, Part 4: The Rock and His Substance

Otis Q. Sellers (1901-1992), in 1922 the year he studied at Moody Bible Institute

Previous installments: Introduction, Part 1, Part 2, Part 3

When Jesus came to Cesarea Phillipi with His twelve disciples (μαθητaς, mathētas) (which included Judas), whom He named apostles (ἀποστόλου ὠνόμασεν, apostolous ōnomasen (Luke 6:13), He first asked them, “Whom do men say that I the Son of man am? (Matthew 16:13), and they gave various answers.

Then He narrowed His interest: “Whom do you (ὑμεῖς, humeis)[1] say I am?” (Matthew 16:15). In the next verse we have Peter’s answer:

You are the Christ, the Son of the living God.

Peter was an individual. For whom else did he speak? Sellers deduced from other places in Scripture that ten besides himself agreed, but

there was one, Judas Iscariot, who deep within himself did not agree. This was not his confession of faith. And in view of this, the reply of the Lord is made in an especially guarded manner. He speaks directly to Peter, but each man can include himself in or count himself out. He answers Peter by saying: “Blessed are you, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.” Matthew 16:17[2]

That is, the truth Peter spoke

did not come to them from any human source, previous learning, aptitude, or personal ability. Neither did it arise out of race or nationality. It had come to them from the Father in heaven, even as John later would say: “He that believeth that Jesus is the Christ is generated (γεγέννηται, gegennētai) of God. 1 John 5:1[3]

Continue reading “Otis Q. Sellers on ἐκκλησία, Part 4: The Rock and His Substance”

Otis Q. Sellers on ἐκκλησία, Part 3: to have a position out of Christ is the status of individuals first, then of their societies.

Otis Q. Sellers (1901-1992) in his library/studio. Late ’70s/early ’80s.

Previous installments: Introduction, Part 1, Part 2.

To summarize Otis Q. Sellers’s teaching on ekklēsia presented so far in this series, “by the rule of usage in the New Testament,” καλέω (kaleō) means “to position, to appoint, to place, to name, or to designate.”

These terms are synonymous, “agreeing in the sense of declaring a person as being one’s choice for an office or position. It was also shown that to call, summon, invite, and bid are secondary meanings.”

Furthermore, ἐκκλησία (ekklēsia) “was formed by the addition of [ἐκ] ek (out) to the verbal adjective [κλητός] kletos, and that this combination means ‘out-positioned,’ also, that this word can be applied to any individual, company, or nation that has a position out of another.”[1]

This word is a participle; that is, a word that combines the characteristics of a verb with an adjective. It can correctly be parsed as a verbal adjective, and in Scripture is used as a noun.

Sellers then considers those he calls “ekklēsia men,” Melchizedek, Abraham, Moses, and Aaron.

The mysterious man Melchizedek . . . was a priest of the most high God (Hebrews 7:1), and he was the king of Salem. His position, both as king and priest of that city-state, was out of God. Therefore, we can truly say that he was an out-positioned or ekklēsia man. See Genesis 14:18-20.

Continue reading “Otis Q. Sellers on ἐκκλησία, Part 3: to have a position out of Christ is the status of individuals first, then of their societies.”

Otis Q. Sellers on ἐκκλησία, Part 2: the Kingdom dimension

Otis Q. Sellers (1901-1992) in his library/recording studio (late ’70s/early ’80s)

We continue to arrange Sellers’s teachings on ἐκκλησία (ekklēsia).

The word “does not mean ‘church,’” Sellers insists, “no matter what definition is given to this term.” The facts adduced in the preceding post “are generally known, but they have been misconstrued by many, and probably will continue to be until His lightnings enlighten the world (Psalm 97:4),” that is, until the Kingdom comes.

The exalted meaning of “out-called” is degraded and stultified so that it can be used to signify something that we are today. They say that since the followers of Christ have been called out of the world, this makes us the out-called ones. All this is in spite of the fact that Jesus Christ said of His own:

I pray not that Thou shouldest take them out of the world, but that thou shouldest keep them from the evil. John 17:15

They illustrate this by saying that Israel is called “the ekklēsia in the wilderness” (Acts 7:38), declaring that this was because they had been called out of Egypt. These are not the facts in the case of Stephen’s declaration, as will be shown later.[1]

Sellers had nothing but disdain for what churchmen have made of this term:

I suppose that the most prevalent error in Christendom today is the idea that when the Lord Jesus said: “Upon this rock I will build My ekklēsia” (Matthew 16:18), that He was speaking of the great mixture of organized religion that travels under the canopy which today is called “the church.” . . .

In spite of the attempts to prove otherwise, the word “church” comes from the Latin word for “circle,” and it is from this that we get our English word “circus.” So today when we see the pretentious parades and the religious extravaganzas that are put on display for all to see, we are convinced that the word “circus” fits it to quite a degree of exactitude. If I were any part of this great three-ring American religious circus, I would hang my head in shame. But, thank God, from all this I have been delivered and separated. I consider all of this highly successful religious activity to be little more than men putting on the “form of Godliness, but denying the power thereof,” as Paul said would characterize men in the concluding days of this Dispensation of Grace (2 Timothy 3:5).

In other words, the last thing Sellers was going to do was to read the manmade societies of today, especially any to which he may have belonged or in which he was raised, back into the Acts period.

So, what does ekklēsia mean? Continue reading “Otis Q. Sellers on ἐκκλησία, Part 2: the Kingdom dimension”

Otis Q. Sellers on ἐκκλησία, Part 1: The primacy of sound exegesis over confessional commitment

Otis Q. Sellers (1901-1992) preparing a Bible study while vacationing in Hawaii (late ’70s/early ’80s).

The presupposition of this series is that not only the status of Scripture as God-breathed (θεόπνευστος, theopneustos), but also its sound exegesis (including 2 Timothy 3:15), is what matters, not the social interest of an organization, including whether it has Scriptural warrant for identifying itself as ἐκκλησία (ekklesia).

By “social” I mean “pertaining to societies called ‘churches’ and the claims of spiritual authority they may assert.” Readers who regard Sellers’s negative conclusion as too outrageous to be entertained and rule out textual evidence to that effect are implicitly justifying eisegesis, that is, reading into the text of Scripture. Such readers may save their time by not reading any further.

* * *

In “What Does Kaleo Mean?,” Sellers did not lead readers down a garden path to a conclusion that confirmed their presuppositions. His criterion of truth was the coherence of Scripture, not what the ecclesiology of his contemporaries required.

He started by citing a common definition of καλέω (kaleō) and then showing that it could not apply in two thirds of its occurrences in the New Testament. “It is my conviction,” he concluded, “that kaleō has never been accurately defined and that its full meaning has been deliberately stultified in order to maintain a certain traditional meaning of ekklesia.”

In most lexicons kaleō is said to mean “to call,” that is, “to invite or to summon.” One lexicon . . . gives as a complete definition of this word: “Call those within range of the voice for immediate action, invite those at a distance for a future occasion.” Another lexicon says it means: “To call, summon; to call to one’s house, to invite; to call, name, call by name.”[1]

But “while it is true that kaleō does mean in some occurrences ‘to call’ in the sense of inviting, summoning, or bidding, it is also true that in at least ninety-five occurrences of this word in the New Testament, it simply cannot have this meaning.”[2] Continue reading “Otis Q. Sellers on ἐκκλησία, Part 1: The primacy of sound exegesis over confessional commitment”

Otis Q. Sellers on ἐκκλησία: his most distinctive theological distinctive? Introduction to a series.

When people first encounter Otis Q. Sellers’s writings, they learn he was virtually alone in holding that God’s global reign, the Kingdom for the coming of which He taught His disciples to pray, will be both future and premillennial.

That is, Christ’s “second coming,” His return to tabernacle among us again, to be present (παρουσία, parousia) because of who He is and what He is for a thousand years (the Millennium), is not His next move.[1] He will return before that Millennium but after that Kingdom has been operation.

His next move is the inauguration of His Kingdom (βασιλεία, basileia) on the Day of Christ (Χριστοῦ, Christou) (Philippians 1:6, 10), characterized by the Second, post-Pentecost Coming of the Holy Spirit.

After centuries of divine government, the Holy Spirit will lift His restraints to test all who have been living under it. He will permit a revolt (ἀποστασία, apostasia) (2 Thessalonians 2:1-3), which will initiate a time of pressure, testing, or “tribulation” (θλῖψις, thlipsis) for subjects of Israel’s restored Kingdom.

At His coming, Christ will crush that rebellion, marking the great and notable Day of the Lord (Κυρίου, Kyriou) (1 Thessalonians 5:2-5; Acts 2:20), the end of Israel’s 70 weeks (Daniel 9:27).

But that’s future. In the present, Christians work out their salvation with fear and trembling (Philippians 2:12), not only before Christ’s Parousia, but also before the coming of His Kingdom (no matter how soon it may come).

Almost without exception, Christians do this as members of societies called “churches.” Continue reading “Otis Q. Sellers on ἐκκλησία: his most distinctive theological distinctive? Introduction to a series.”

Having become flesh on 25 December, 5 BC, He began tabernacling among us on 29 September, 4 BC.

“And the Word became (ἐγένετο, egeneto) flesh (σάρξ, sarx) and dwelt (ἐσκήνωσεν, eskēnōsēn) among us . . . .” John 1:14

In “The Divine Purpose,” Otis Q. Sellers wrote:

In all the work that God has done for mankind, is now doing for mankind, and will yet do for mankind, there is a definite goal, a fixed purpose. To state it as simply as possible, His object in all His work is to produce a people who know Him, who understand Him, who love and appreciate Him, a people with whom He can joyfully dwell, and among whom He can center Himself in view of a greater program for the universe.

If the Bible is read carefully from Genesis to Revelation, it will be found that this end is reached and becomes a reality in Revelation 21. There under a new order of things described as “a New Heaven and New Earth,” the tabernacle of God is seen as being with men, He is dwelling (tabernacling) with them, they are His people, and He is their God. This is as far as Revelation takes us, yet we can rightfully go a step beyond this and envision a great divine program in which mankind will be vitally involved as those who are working and not those upon whom God is working. A tabernacle (skenos) in Scripture when used figuratively always denotes a center of activity, and it could not be that God would bring about such a center and then not use it.[1]

To “become flesh” is to be, not born, but rather “begotten,” that is, conceived. The root of ἐγένετο (egeneto) is γίνομαι (ginomai), to come into existence.

The one who is born, who exits the womb, is already flesh, which precedes “dwelling among us.”[2] (She who “can’t bring a baby into this world” and so procures an abortion only achieves the death of an already begotten and in-the-world baby.)

The English “to dwell” doesn’t capture the Greek ἐσκήνωσεν (eskēnōsēn), the form of σκηνόω (skēnoō) in John 1:14. The root is σκηνή (skēne), originally the hut or tent where players changed masks and costumes behind the stage; later, the stage itself. (Our “scene” descends from this.)

When Jerome translated into Latin the Hebrew הַסֻּכּ֛וֹת (hasukkoth) of, say, Deuteronomy 16:16, he used tabernaculum, the diminutive of taberna. (Our “tavern” echoes this.) He rendered that verse’s Hebrew as in solemnitate tabernaculorum, that is, “in the feast of the tabernacles.”

Tabernacles are booths. Annually, Jews today set up booths where they commemorate סֻכּוֹת‎, Sukkot, one of three Torah-commanded pilgrimages to the Temple which was destroyed in 70 A.D. (The other two are פסח, Pesach, “Passover” and שבועות, Shavous, “Pentecost.”)

In 5 BC, the angel Gabriel announced two conceptions, that of John (the “Forerunner”: Luke 1:13), and then of his cousin, Jesus (Luke 1:31). Gabriel addressed the first to John’s father, Zacharias; the second to Jesus’ mother, Mary. According to E. W. Bullinger: Continue reading “Having become flesh on 25 December, 5 BC, He began tabernacling among us on 29 September, 4 BC.”

The Silence of God: Anderson’s book, Sellers’s turning point—Part 5

[See Part 1, Part 2, Part 3, and Part 4 of this series.]

If, as Otis Q. Sellers held, the divine administration covered in the Book of Acts came to an end—marked by the Apostle Paul’s proclaiming the salvation-bringing message of God to be freely authorized to the Gentiles (Acts 28:28)—what did God replace it with?

The answer is the dispensation of grace (Ephesians 3:2), which corresponds to the time of God’s silence, which gave Sir Robert Anderson’s book its title. The preceding dispensation was not characterized by either silence or grace.

What is the meaning of “dispensation,” the word that traditionally translates the Greek of Ephesians 3:2, οἰκονομία (oikonomia). Let’s hear Sellers as he introduces the subject.

When the Lord Jesus sent forth His twelve disciples, He commanded them not to take any road that would lead them to the [non-Israelite] nations, not to enter into any Samaritan city, to go only to the lost sheep of the house of Israel, to herald as they went that the Kingdom of Heaven was at hand, to heal the sick, to cleanse the leper, to raise the dead, to cast out devils, to do it all without charge, and to take no money of any kind with them (Matthew 10:5-10).

In my own ministry I travel quite a bit; and each time I go forth, I ignore or violate all these commands. Furthermore, it is my personal knowledge that most ministers do the same; and, yet, we feel no guilt in so doing. This is because we believe in and practice dispensational truth. Although, many simply practice it while at the same time ridiculing it and denying any belief in it.[1]

The Gospel cannot simultaneously be both off-limits to non-Israelite nations (Matthew 10:5) and freely authorized to them (Acts 28:28), at least not coherently. Between the events marked by those verses must be a change in God’s manner of dealing with humanity—a dispensational change.

Continue reading “The Silence of God: Anderson’s book, Sellers’s turning point—Part 5”