Reprobate

VIEW:41 DATA:01-04-2020

REPROBATE.—The Heb. word so rendered in Jer_6:30 (AV [Note: Authorized Version.] ; RV [Note: Revised Version.] ‘refuse’) has its meaning explained by the context. ‘Refuse silver shall men call them, because the Lord hath rejected them.’ Like metal proved to be worthless by the refiner’s fire (Jer_6:29), they are thrown away (cf. Isa_1:22). In the NT, in accordance with the meaning of the Gr. word (adokimos), ‘reprobate’ is used of that which cannot abide the proof, which, on being tested, is found to be worthless, had, counterfeit, and is therefore rejected. ‘A reprobate mind’ in Rom_1:28 (with tacit reference to the previous clause, ‘they did not approve to have God in their knowledge’) is, as the context shows, a mind depraved and perverted by vile passions. To such a mind God abandoned those who wilfully exchanged His truth for a lie (Rom_1:25). In 1Co_9:27, St. Paul declares that he ‘buffets’ his body and ‘brings it into bondage,’ lest, having preached to others, he himself should be rejected (reprobate). The figure is that of an athlete who, through remissness in training, fails in the race or fight (for the opposite figure, cf. 2Ti_2:15). In 2Co_13:6-7, the word (‘reprobates’) occurs three times, in each case as opposed to genuine, true. Christ is in them, except they be reprobates, i.e. false to their profession, hence rejected by God. Let them ‘prove’ themselves by this test (2Co_13:5). St. Paul trusts that they will know that he abides this test (2Co_13:6); but let them think of him what they will, if only they themselves do what is honourable (2Co_13:7). ‘Reprobate’ here is contrasted with what is ‘approved,’ ‘honourable’; it is identified with ‘doing evil.’ In 2Ti_3:8, certain are described as ‘corrupted in mind, reprobate concerning the faith,’ where both moral corruption and false speculation as the result of this corruption seem intended. They fail, brought to the test of ‘sound’ or ‘healthful’ doctrine (2Ti_1:13-14, 2Ti_4:3). Similarly Tit_1:16 speaks of those who, denying God by their works, are ‘unto every good work reprobate.’ Their hypocrisy is brought home to them by their wicked lives. ‘Professing that they know God,’ they are proved by their works to be counterfeits, imposters. The word occurs, finally, in Heb_6:8, where those whom it is impossible ‘to renew again to repentance’ are compared to ground which, receiving the rain oft upon it, and being tilled, brings forth only thorns and thistles, and is ‘rejected.’ From all this we may conclude that ‘reprobate,’ generally, denotes a moral state so had that recovery from it is no longer possible; there remains only judgment (cf. Heb_6:8). It is only to be added that the term has no relation in Scripture to an eternal decree of reprobation; at least, to none which has not respect to a thoroughly had and irrecoverable condition of its objects. Cf. Predestination.
James Orr.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

rep?rṓ-bāt: This word occurs in the English Bible in the following passages: Jer_6:30 (the Revised Version (British and American) ?refuse?); Rom_1:28; 2Co_13:5, 2Co_13:6, 2Co_13:7; 2Ti_3:8; Tit_1:16. In all these cases the Greek has ἀδόκιμος, adókimos. The same Greek word, however, is found with other renderings in Isa_1:22 (?dross?); Pro_25:4 (?dross?); 1Co_9:27 (?castaway,? the Revised Version (British and American) ?rejected?). The primary meaning of adokimos is ?not-received,? ?not-acknowledged.? This is applied to precious metals or money, in the sense of ?not-current,? to which, however, the connotation ?not-genuine? easily attaches itself. It is also applied to persons who do not or ought not to receive honor or recognition. This purely negative conception frequently passes over into the positive one of that which is or ought to be rejected, either by God or men. Of the above passages 1Co_9:27 uses the word in this meaning. Probably Rom_1:28, ?God gave them up unto a reprobate mind? must be explained on the same principle: the noús of the idolatrous heathen is permitted by God to fall into such extreme forms of evil as to meet with the universal rejection and reprobation of men. Wettstein's interpretation, ?an unfit mind,? i.e. incapable of properly performing its function of moral discrimination, has no linguistic warrant, and obliterates the wordplay between ?they refused to have God in their knowledge (ouk edokı́masan),? and ?God gave them up to a reprobate (= unacknowledged, adokimos) mind.? Even Tit_1:16, ?unto every good work reprobate,? affords no instance of the meaning unfit, but belongs to the following rubric.
The close phonetic resemblance and etymological affinity of dokimos to the verb dokimázō, ?to try,? ?test,? has caused the notion of ?being tested,? ?tried,? and its opposite of ?being found wanting in the test? to associate itself more or less distinctly with the adjectives dokimos and adokimos. Thus the more complex meaning results of that which is acknowledged or rejected, because it has approved or not approved itself in testing. This connotation is present in 2Co_13:5, 2Co_13:6, 2Co_13:7; 2Ti_3:8; Tit_1:16; Heb_6:8. In the first two of these passages the word is used of Christians who ostensibly were in the true faith, but either hypothetically or actually are represented as having failed to meet the test. ?Reprobate unto every good work? (Tit_1:16) are they who by their life have disappointed the expectation of good works. The ?reprobate (rejected) land? of Heb_6:8 is land that by bearing thorns and thistles has failed to meet the test of the husband man. It should be noticed, however, that adokimos, even in these cases, always retains the meaning of rejection because of failure in trial; compare in the last-named passage: ?rejected and nigh unto cursing.?

Literature.
Cremer, Biblisch-theologisches Worterbuch der neutestamentlichen Gracitat10, 356-57.

International Standard Bible Encyclopedia
PRINTER 1915.

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