Old Testament Texts
The Torah/Pentateuch/Law of Moses contains dozens of instances where Israel falls into sin, comes into disfavor with God, repents, and is restored (e.g., Exodus 32:1–14; Leviticus 4:1–35; Numbers 14:1–20; etc.). Whether our English translation of the Bible employs the word backsliding or not, all the component parts of what we know to be backsliding are present: a temporary disruption in our relationship with God due to temporary disobedience, which we resolve by repentance, and then a restoration of fellowship with no eternal consequences.
On the other hand, there are many passages in the Torah in which the outcome is not as positive. For example, Numbers 15:30 describes the fate of one who commits premeditated, obstinate, unrepentant rebellion: “But the person who does anything defiantly, whether he is native or an alien, that one is blaspheming the Lord; and that person shall be cut off from among his people.” The verb “cut off” (karat)used here cannot mean “put to death physically” as an atonement for his own sin, as many in the eternal security camp suggest. Moses uses the same root in the phrase “certificate of divorce” (Deuteronomy 24:1). There it means legal and physical separation, not execution, whether carried out by God or man.
In addition, the broader context of Numbers 15 juxtaposes this person (notice the introductory word “But,” verse 30) to the person who sins inadvertently, acknowledges his sin, offers a sacrifice, and is forgiven (verses 24–28, and especially 29). In comparison, the one who “acts with a high hand” (a literal translation of verse 30) is “cut off” (divorced, excommunicated) from the nation (same root used again in verse 31), and “his guilt [iniquity] shall be upon him” (verse 31). In other words, quite the opposite of the guilty party’s death ensuring his atonement, he must leave the camp bearing his own sin.
This picture is in stark contrast to the “scapegoat” which, on the Day of Atonement, the high priest sent into the wilderness (Leviticus 16:21,22) “bear[ing, nasa] on itself all their iniquities.” Further, the prophet Ezekiel employs the same image (even using the same verb) of apostate Israel in his day, “Because you have forgotten Me and cast Me behind your back, bear (nasa) now the punishment of your lewdness and your harlotries” (23:35). See also Isaiah’s use of the root nasa in his description of the Suffering Servant, who “bore the sin of many” (53:12).
The Bible contrasts repentance and restoration experienced by the wayward (backslider) with the harshness and finality with which God treats the “person who acts with a high hand.” Therefore, whether the word apostate is used or not, the Pentateuch teaches that there is a substantive difference between the spiritual status of the two persons, the options each has, and their final estate. (For further study, see study notes on Numbers 14:25–46; Deuteronomy 13:12–18; 29:18–20; 31:16–18; and 32:15–43 in the worksheet.)
Jeremiah is most representative of the words of the prophets because he deals so extensively with the problem of God’s wayward covenant community. In one passage, he states that God gave “faithless [backsliding or apostate,m’shuvah] Israel” her “certificate of divorce” and “sent her away” (3:8, NIV). The rest of the passage, however, reveals that God commanded Jeremiah to proclaim, “Return, faithless (m’shuvah) Israel … I am gracious. … Only acknowledge your iniquity … and I will take you [back]. … nor will they walk anymore after the stubbornness of their evil heart. … I will heal your faithlessness” (verses 12–14,17,22). The word m’shuvah here must be translated “backsliding” since it is God who holds out for them the possibility of repentance and reconciliation.In other words, the larger literary context defines the meaning of the word by the clues it provides concerning the status of the nation in God’s eyes.
As noted in this article’s introduction, however, words in all languages are capable of embodying multiple meanings. This is easily seen elsewhere in Jeremiah. For example, Jeremiah 5:6 declares that destruction will overtake the people “because … their apostasies (m’shuvot, plural of m’shuvah) are numerous.” Destruction? Yes, and verse 7 asks the rhetorical question, “Why should I pardon you?” The expected answer is, “You shouldn’t!” God then says that when He rebuked them, they only got worse, and the next rhetorical question follows, “Shall I not punish these people … and on a nation such as this shall I not avenge Myself?” (verse 9). Logically, the next verse details God’s command to destroy the mutinous element of the people in judgment (verses 10–13), but to leave a small, presumably righteous remnant (verse 10) about which the prophets speak elsewhere.
In Jeremiah 14:10, the Lord returns to His description of this irreconcilable people, “They have loved to wander. … Therefore the Lord does not accept them; now He will remember their iniquity and call their sins to account.” Then He commanded the prophet Jeremiah, “Do not pray for the welfare of this people. When they fast, I am not going to listen to their cry; and when they offer burnt offering and grain offering, I am not going to accept them. Rather I am going to make an end of them” (verses 11,12). The people have crossed a threshold with no turning back. God declares that the time for mercy is past and the time for judgment has come (cf. the language “now He will remember their iniquity and call their sins to account,” verse 10). Only destruction can follow, since they have squandered all opportunities for forgiveness and all avenues to forgiveness and reconciliation (fasting, prayer, sacrifice) are closed (verse 12). Even the prayers of one of God’s most celebrated spokesmen were expressly forbidden (and not only here — cf. Jeremiah 7:16; 11:14; cf. also 1 John 5:16 and my article http://enrichmentjournal.ag.org/200801/200801_110_GodLooksSin.cfm target=”blank”>“God Looks at All Sin the Same: Sound Biblical Teaching or Sloppy Bumper-Sticker Theology?”3
In Jeremiah 7:16 and 11:14, not only is the decree of judgment irreversible, but the previous calls to repent, God’s mercies, His restoration of the wayward, and any of the reconciliatory language of chapter 3 are conspicuously absent. Therefore, because of the contextual indicators in chapters 5 and 14 that speak of judgment and destruction rather than repentance and reconciliation, it is not appropriate to translate the m’shuvah of 5:6 as “backsliding” as it was in 3:8. Instead it should be rendered “apostasies,” because the larger literary context indicates that the breach between God and His people at this point is irreparable. (For further study and to practice contextualizing Scripture, see additional passages and study notes in the worksheet.)
In the section of the Hebrew Bible called the “Writings,” the word m’shuvah appears in Proverbs 1:32, “The m’shuvah [waywardness] of the naïve shall kill them.” But the next verse holds out the promise that “he who listens to me shall live securely.” From the larger context, it would appear that the author believes those involved in this m’shuvah are still redeemable.
In another wisdom text, however, the utterly unredeemable scream at God, “Depart from us! We do not even desire the knowledge of your ways!” (Job 21:14). The same divinely inspired author then inveighs against them, “Let him drink from the wrath of the Almighty” (verse 20). Therefore, as in the Torah and the Prophets, the wise teachers of ancient Israel were acutely aware that there are two classes of people who are out of fellowship with God: those who are yet redeemable and those who are not. Whether we employ the words backsliders and apostates or some other pair of words, the reality remains that throughout the Old Testament/Hebrew Bible, its divinely inspired authors regularly referred to both and left clues sufficient for careful readers to discriminate between the two.
