KJV Study Bible Corrections and Their Significance
Biblical "correction" refers to divine discipline intended to guide individuals toward righteousness, distinct from mere punishment or vengeance. John Calvin, in his Institutes of the Christian Religion, explains that correction is the act of a father, while punishment is the act of a judge [2]. A judge demands a penalty for a crime, but a father corrects his son not to avenge, but to teach and make him more cautious [2]. John Chrysostom uses a similar analogy, noting that both a son and a slave may be whipped, but the latter is punished [2, 5].
The concept of correction is evident throughout scripture. For example, Proverbs 3:11-12 states, "My son, do not despise the Lord's discipline or be weary of his reproof, for the Lord reproves him whom he loves, as a father the son in whom he delights" [3]. This highlights the loving and instructive nature of divine correction.
In some biblical texts, the interpretation of "correction" can involve nuanced linguistic analysis. For instance, in Ezekiel 5:7, the phrase "multiplied" is interpreted by some scholars as "have been more abundantly outrageous" or "to tumultuate," suggesting an extravagant rage for idols [1]. The passage further notes that the Israelites "have not been as tenacious of the true religion as the nations have been of the false," indicating a failure to adhere to divine judgments [1]. This demonstrates how textual corrections or alternative readings can clarify the nature of the transgression that necessitates divine correction.
The integrity of biblical texts, and thus the accuracy of their message regarding correction and other doctrines, was a concern even in ancient times. The book of Revelation includes a solemn declaration and curse against anyone who alters its contents, emphasizing the importance of preserving the original message [4]. This reflects an early Christian concern for authenticating both messages and messengers, as scribes sometimes altered texts to suit their own views [4].
Sources
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 5:7: multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols. neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see Eze 5:6, "changed My judgments into wickedness," that is, idolatry, Jer 2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in Eze 11:12), and translate,”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: Hence it is not properly punishment or vengeance, but correction and admonition. The one is the act of a judge, the other of a father. When the judge punishes a criminal, he animadverts upon the crime, and demands the penalty. When a father corrects his son sharply, it is not to mulct or avenge, but rather to teach him, and make him more cautious for the future. Chrysostom in his writings employs a simile which is somewhat different, but the same in purport. He says, “A son is whipt, and a slave is whipt, but the latter is punished”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 119:76 119:76 119:105 119:106 119:112 119:133 119:146-147 121:4 130:3 130:3 130:4 130:4 131:1-2 132:7 132:10 132:11 132:13-14 133:3 136:25 137 138:2 139 139 141:2 141:4 142 142:5 142:7 143:2 143:2 143:2 143:2 143:5 144 144:2 144:15 145 145:9 145:18 145:18 145:19 146:9 147:10-11 147:20 Proverbs 1:7 1:9 3:11 3:11-12 8:15 8:15-16 8:22 8:22 10:7 10:12 10:12 12:14 12:28 14:21 14:26 15:8 16:1 16:2 16:4 16:6 16:6 16:9 16:12 16:14 16:33 18:10 18:10 19:17 20:7 20:7 20:9 20:12 20:20 20:24 20:28 21:1 21:1 21:2 22:28 24:21 25:2 25:21 25:27 26”
- Revelation (Protestant academic) “Tyndale House on Revelation 22:18: 22:18-19 I solemnly declare: John issues an oath to protect the integrity of the book of Revelation. He declares a curse upon anyone who alters the contents of the book or its message (cp. Deut 4:2; 12:32). The curse contrasts with the statement of blessing on all who read aloud, listen to, and obey the prophecy (Rev 1:3). At the time Revelation was written, scribes would sometimes alter books to suit their own views. Early Christians quickly developed means of authenticating both messages and messengers (see John 21:24; 1 Cor 16:21; Gal 6:11; Col 4:18; 2 The”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 7:26 7:27 7:27 7:27 7:28 8:1-2 8:3 8:3 8:6 8:7 8:7 8:7 8:7 8:8-9 8:10 8:10 8:11-12 8:13 8:13 8:13 9:1-5 9:6 9:7 9:8 9:9 9:9 9:10 9:10 9:11 9:11 9:12 9:12 9:12 9:12 9:12-13 9:13-14 9:15-18 9:19-20 9:21-22 9:23 9:23 9:24 9:24-26 9:26 9:27 9:28 9:28 10:1 10:2-9 10:5 10:8-13 10:10 10:10 10:12 10:14 10:14 10:14-15 10:16-18 10:19-23 10:20 10:20 10:20 10:20 10:20 10:22 10:24-25 10:25 10:25 10:25 10:25 10:26-27 10:28 10:28-29 10:29 10:30 10:30 10:31 10:31 10:32 10:32 10:32 10:32 10:32 10:32-34 10:32-36 10:34 10:34 10:34 10:35 10:36 10:37 10:37 10:37 10:38 1”