Although not everyone can be a Greek and Latin scholar, every Christian who can read well should be able to do the following:
- Know the Greek alphabet
- Read Greek phonetically by sight
- Use the Strong’s Concordance and Lexicon in Bible study
- Use an interlinear Greek New Testament
All these resources are on-line so there is no excuse for not using them. Even a cursory knowledge of Koine Greek is extremely useful for Bible study.
Latin is also useful for studying theology. If you have a good knowledge of the English language and even a cursory knowledge of one or two romance languages, such as Spanish or French, then you already know a lot of Latin. While it just takes a little practice, you can learn to read a lot of Latin just from the root words you already know from being an English speaker. Where you will be deficient is Latin grammar and the ability to construct a sentence. But you should be able to decifer some Latin even with a basic vocabulary.
For instance, if you don’t know Latin, can you guess at the meanings of several words in the Latin version of Irenaeus’ Against Heresies?
Neque enim ante multum temporis visum est, sed pene sub nostro saeculo, ad finem Domitiani imperii.
The proper noun here, Domitiani is the Emperor Domitian. Other words should be instantly recognizable as the prefixes and roots of many English words.
ante – “before”
multum – “many,” “much,” “multi”
temporis – “time” (temporal, temporary)
visum – “see” (visual, vision)
sub – “under”
ad – “toward”
finem – “end” (final, finish)
imperii – “reign” (emperor, empire, imperial)
Using the English words before, much, time, see, under, toward, end, reign and Domitian, can you make a guess as to what the translation is?
Most theology up until about 300 years ago was written in Latin and many theological works of just 100 years ago, such as Systematic Theology by Charles Hodge, quote directly from Latin and Greek without translation. These theologians assumed the reader could decifer a few short quotations.
In fact, “literacy” in past centuries meant you could read in different languages. In Harvard’s founding documents, the Puritans wrote: “One of the next things we longed for and looked after was to advance learning and perpetuate it to posterity: dreading to leave an illiterate ministry to the churches, when our present ministers shall lie in the dust.” The entrance examination to most colleges included a portion that needed to be written in Latin and in Greek. The Puritans who were to be trained for the ministry were expected to be proficient in these languages by the age of 13. Certainly, we can accomplish a fraction of the intellectual achievement that our forefathers thought of as common knowledge.
I am not a biblical language scholar and I’ve never studied these languages in depth, but I realize it is important to know some Greek and Latin to understand some major issues in theology. As an example, consider the following question:
When was the book of Revelation written?
The vast majority of scholars have held that Revelation was written toward the end of the reign of Domitian around 96 AD. This is based on one paragraph from Irenaeus.
Irenaeus (c. AD 120-200) was bishop of Lugdunum in Gaul, which is now Lyons, France. His writings were formative in the early development of Christian theology. He was a disciple of Polycarp, who himself was a disciple of the Apostle John.
Irenaeus is thought to have been a Greek from Polycarp’s hometown of Smyrna in Asia Minor, now Izmir, Turkey. The author of five books, Against Heresies, this second century apologist was a champion of orthodoxy and documents the reception of the New Testament books through the Church Fathers who bridged the time between the Apostles and Irenaeus day.
Here is the English translation of Irenaeus:
We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For [it or he] was seen not very long time since, but almost in our generation, towards the end of Domitian’s reign” (Irenaeus, Adversus haereses 5.30.3).
In Greek, Irenaeus writes literally: “Not therefore before long time that was seen …”
The phrase “that was seen” comes from a verb in Greek. It can mean “he/she/it was seen” – and it can refer either to the Apostle John or the vision described in the book of Revelation. However, if we look at the context of what is being discussed, Irenaeus is saying that if John knew who the identity of the Beast was, he didn’t communicate it to anyone.
Irenaeus writes elsewhere that he had known some Church Fathers, such as Papias and Polycarp, who had seen and heard John preach. If John knew the identity of the Beast of Revelation, he didn’t tell any of them. Therefore, it was John “that was seen not very long time since” in the last years of Domitian’s reign, not the book Revelation (see John 21:20-25).
The assumption that Irenaeus is decribing the date of Revelation’s writing can be traced back to Eusebius in his Ecclesiastical History. In speaking of the persecution under the Roman emperor Domitian, Eusebius states:
In this persecution, it is handed down by tradition, that the apostle John, who was yet living, in consequence of his testimony to the divine word, was condemned to dwell on the island of Patmos. Irenaeus, indeed, in his fifth book against the heresies, where he speaks of the calculation formed on the epithet of Antichrist, in the above mentioned revelation of John, speaks in the following manner respecting him. “We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian’s reign” (Eusebius, Ecclesiastical History 3.18).
Note that Eusebius assumes “that was seen” in Irenaeus’ statement refers to “the Revelation,” and not to “John.” On this basis, Eusebius places the writing of Revelation during the time of Domitian. This assumption has been repeated by thousands of other writers. Note also that all the existing copies of Irenaeus are in Latin, except for these fragments of the original Greek quoted in Eusebius and elsewhere. The ambiguous subtlety of the Greek version is not as clear in the Latin translation. Even though Eusebius was writing in Greek, he still interpreted “that was seen” incorrectly. Eusebius’ assumption has ever since obstructed a clear understanding of the book of Revelation. Without this error, we can interpret Revelation to apply to events from 64 to 70 AD (the Great Tribulation) because we can conclude from other evidence that it was written in the reign of Caesar Nero, in the same time period as most of the New Testament books.
Now with the Internet, there are literally hundreds of articles explaining the issue of Revelation’s dating. The layman no longer needs to rely on an expert or a Bible commentary to tell him when the book of Revelation was written. He doesn’t have to own the expensive multi-volume, Ante-Nicene Fathers by Phillip Schaff to read Irenaeus. He can go directly to the source for free.
By far, my favorite resource for biblical and patristic texts on-line is:
It takes a little while to get used to the navigation, but I find myself going back to this website again and again.
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Who is the Real Jesus?
Ever since the dawn of modern rationalism, skeptics have sought to use textual criticism, archeology and historical reconstructions to uncover the “historical Jesus” — a wise teacher who said many wonderful things, but fulfilled no prophecies, performed no miracles and certainly did not rise from the dead in triumph over sin.
Over the past 100 years, however, startling discoveries in biblical archeology and scholarship have all but vanquished the faulty assumptions of these doubting modernists. Regrettably, these discoveries have often been ignored by the skeptics as well as by the popular media. As a result, the liberal view still holds sway in universities and impacts the culture and even much of the church.
The Real Jesus explodes the myths of these critics and the movies, books and television programs that have popularized their views. Presented in ten parts — perfect for individual, family and classroom study — viewers will be challenged to go deeper in their knowledge of Christ in order to be able to defend their faith and present the truth to a skeptical modern world – that the Jesus of the Gospels is the Jesus of history — “the same yesterday, today and forever” (Hebrews 13:8). He is the real Jesus.
Speakers include: George Grant, Ted Baehr, Stephen Mansfield, Raymond Ortlund, Phil Kayser, David Lutzweiler, Jay Grimstead, J.P. Holding, and Eric Holmberg.
Ten parts, over two hours of instruction!
Running Time: 130 minutes
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Exposes the Dangers of Abortion to Women!
These shocking eyewitness accounts expose the dangers of abortion not only to unborn children, but to the health and lives women as well. An antidote to the smokescreens of the liberal media, these short clips show what really happens in and around abortion clinics.
Although the content is emotionally gut-wrenching, these videos have been used in church seminars and small groups to educate Christians on the abortion issue and to lead people toward a pro-life position. Contains 2 hours and 40 minutes of materials that can be shown separately.
Watch these pro-life videos on-line.
“These videos helped change my mind from pro-choice to pro-life. Your videos are what did it for me. I will be walking in next year’s March For Life in San Francisco.” — A. Jackson, California
“I was going to have an abortion until I saw your video. Praise Jesus!”
— M. Drew, YouTube Commenter
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Special Two-Disc Set!
After 40 years of intense study and world-wide ministry, Dr. Francis Schaeffer completed his crowning work of scholarship – to present profound truths in simple film language. Dr. Schaeffer’s brilliant analysis of the past and predictions for current trends have proven so uncannily accurate that this amazing series still feels contemporary almost three decades after its initial release. Ultimately, Schaeffer concludes that man’s only hope is a return to God’s Biblical absolute, the truth revealed in Christ through the Scriptures.
Available for the first time on DVD, this documentary spectacular also includes intimate in-depth conversations with Francis and Edith Schaeffer. With the on-disc study guide, this presentation forms a unique course of comprehensive study. While this series forms an innovative analysis of the past, this outstanding work is more than history. Each episode focuses on a significant era, yet speaks clearly to 21st-century man with answers for modern problems.
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Download the free Study Guide!
Is there a connection between pagan religion and the abortion industry?
This powerful presentation traces the biblical roots of child sacrifice and then delves into the social, political and cultural fall-out that this sin against God and crime against humanity has produced in our beleaguered society.
Conceived as a sequel and update to the 1988 classic, The Massacre of Innocence, the new title, The Abortion Matrix, is entirely fitting. It not only references abortion’s specific target – the sacred matrix where human beings are formed in the womb in the very image of God, but it also implies the existence of a conspiracy, a matrix of seemingly disparate forces that are driving this holocaust.
The occult activity surrounding the abortion industry is exposed with numerous examples. But are these just aberrations, bizarre yet anomalous examples of abortionists who just happen to have ties to modern day witchcraft? Or is this representative of something deeper, more sinister and even endemic to the entire abortion movement?
As the allusion to the film of over a decade ago suggests, the viewer may learn that things are not always as they appear to be. The Abortion Matrix reveals the reality of child-killing and strikes the proper moral chord to move hearts to fulfill the biblical responsibility to rescue those unjustly sentenced to death and to speak for those who cannot speak for themselves (Proverbs 24:11,12; 31:8,9).
Speakers include: George Grant, Peter Hammond, RC Sproul Jr., Paul Jehle, Lou Engle, Rusty Thomas, Flip Benham, Janet Porter and many more.
Ten parts, over three hours of instruction!
Running Time: 195 minutes
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With “preaching to the lost” being such a basic foundation of Christianity, why do many in the church seem to be apathetic on this issue of preaching in highways and byways of towns and cities?
Is it biblical to stand in the public places of the world and proclaim the gospel, regardless if people want to hear it or not?
Does the Bible really call church pastors, leaders and evangelists to proclaim the gospel in the public square as part of obedience to the Great Commission, or is public preaching something that is outdated and not applicable for our day and age?
These any many other questions are answered in this documentary.
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