NEARING MIDNIGHT (Prophecy)

NEARING MIDNIGHT

Why the War on Terror Is Hopeless
For over a year now, the U.S. government has been trying to convince Afghan President Hamid Karzai to sign a security agreement that would allow American troops to stay after 2014. Washington wants to leave 10,000 troops in Afghanistan after this year—to advise and train Afghan forces in how to combat Al-Qaeda militants.

The fruitless effort to get President Karzai to finalize an agreement, perfectly symbolizes how pointless America’s involvement in Afghanistan has been. After liberating the nation from the despotic rule of the Taliban, costing the lives of thousands of soldiers, and spending over a trillion dollars on the effort—our thinking is that a small security presence would be appreciated. I’m sure it has been explained to Karzai a number of times that if Islamic forces were to take over the country again, his head would be the first they’d chop off. This is one of reasons why we’ve been questioning his sanity.

I think the reason why we want to keep soldiers in Afghanistan is because a complete withdrawal would force us to address the question of what we’ve accomplished after twelve years of conflict. The Afghan government is totally corrupt, and the Taliban are in their mountainous fortification, patiently waiting for America to leave.

We pulled out of Iraq a couple years ago, and the nation has become a basket case. Over 500,000 Iraqis have been killed by sectarian violence, and Islamic terrorist groups are stronger than ever. Indeed, Al-Qaeda has seized control of large sections of the city of Fallujah and Ramadi, both of which are located in Iraq’s restive Anbar Province. Iraq is also at risk of becoming a client state of Iran.

I’ve read several reports about how Al-Qaeda now controls more territory in the Arab world than it has at any other time in its history. Al-Qaeda is really a meaningless term. And these terrorist groups don’t have any organizational connection. The reason for the confusion is that we are too cowardly to admit to the real motivation—the Islamic faith.

Osama bin Laden organized the 9/11 attacks because he was a member of a religion that hates America for our support of Israel. Killing bin Laden and his allies hasn’t changed anything. They are like grass. You mow it down, and the blades grow back in a week or two. The strategy hasn’t worked because Islam is the root of the conflict.

The supreme example of our delusional dealings with Islam would have to be how we label attacks carried out against us—by the Afghanis—who we were training to defend their own country. The murder of our soldiers has been called green-on-blue attacks. We will never know if a disciple of Mohamed shouted, “Die you filthy American infidel,” before he pulled the trigger. The details are always hushed up.

There should have been no mistaking the intention of Nidal Malik Hasan when he killed twelve people and wounded thirty at Fort Hood, Texas in the name of Islam. Several witnesses said that Hasan shouted, “Allahu Akbar!” before opening fire. I know the liberal media loves to say it means, “God is great!” in Arabic. Maybe if you hear it in a mosque, but any other time it means, “I’m going to kill you.”

You cannot understand the problems we have with the Islamic world unless you take into account the spiritual dimensions. A few days ago, an uproar erupted when the Afghan government overrode our objections and freed 65 detainees that had killed coalition and local Afghan troops. Only in the Middle East can someone be arrested for murder, and a month later they’re back on the street as if nothing happened.

The most peaceful time for the world as a whole is when the Muslims are too busy killing each other. During the eight years that Iran and Iraq fought their war, they didn’t cause much trouble for us. Israel is currently seeing a respite from violence because the Islamists are preoccupied by the fighting in Syria.

The world would clearly be a much better place if Western leaders had a sterner attitude toward the Muslim world. If we went back over the last two decades and erased any negative events related to Islam, we would be left with a period of amazing tranquility. The Bible clearly states that the children of Ishmael cannot be trusted, and one of the reasons why the Tribulation hour ends disastrously is because we have failed to heed this warning.

“And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren” (Genesis 16:11-12).

--Todd

Tribulation Technologies Tightening
Things are progressing so quickly in the area of people-control technologies that I must admit I simply can’t keep up. A new book just out by Tom Horn and Terry Cook called Beast Tech is probably the most recent information encompassing that technology from the perspective of Bible prophecy. But, even their excellent research and presentation can’t keep up, and the authors would be the first to admit it, I’m sure.

This is because 1) the technologies themselves are achieving breakthroughs almost hourly, and 2) the Internet is such an instantaneous medium that the slower-moving book industry lags behind to some extent. Being a writer of books, though, I will defend our own medium by saying that the research is usually more reliable and comprehensive than the "Wild West" the many ungoverned verbal gun-slingers have made cyberspace.

When researching and writing on anything taken off the Net, one must proceed with caution. Many, even within the professional ranks of the world’s top journalists, are occasionally fooled by the imaginations of these cyberspace outlaws who deliberately send out false information or ill-intended directives. This is particularly true of those operating within some of the diabolist nations of the world like Iran, Russia, China, and most of the nations in the Middle East.

Unfortunately, for the past number of years, the United States has fallen under that term of "nefarious news making" in the eyes of many who believe they have seen movement away from truth toward a Joseph Goebbels-type propagandist dissemination of information. This is particularly true with what has been going on regarding all of the NSA, the IRS, and other agencies' misdirection, and outright lies fed the American public. All the while, those organizations, along with the presidential administration, assure that action is being taken to stop the unconstitutional activities. Yet we learn almost daily that these anticonstitutionalist actions are being ratcheted up for purposes that can only be described as political.

It appears that this is joined wholeheartedly by mainstream media and leftist pajama-bloggers for purposes of covering the current president’s lack of forthrightness, and for paving the way for one particular future presidential candidate as the 2016 election draws nearer. It seems that one gigantic election campaign is underway very early–even before the mid-terms have taken place.

And, make no mistake: I’m not so naïve as to lay all of the destructiveness to American liberty at the feet of any one political party. This is a devilish system put together with the acquiescence–even with the eager cooperation—of those central planners, regardless of political affiliation, who make their careers and retirement fortunes within the DC Beltway.

Government’s growing determination to lie to the U.S. populace, aided and abetted by the sycophantic press, makes the developing super-snooping, controlling technologies all the more virulent in the liberty-suppressing efforts to hornswoggle we the people. The dangers are already past the forewarning stage.

Supercomputer capacities for gathering every minute detail of our lives from birth to death now exist. The all-knowing information storage and policing implementation control center is a done deal.

Known as the Utah Data Center, the facility located near Bluffdale, Utah, recently completed, it is supposed, is the brain of America’s most secretive, clandestine service, the National Security Agency (NSA).

The NSA has become the biggest, most covert, and, I would conjecture, most intrusive intelligence agency in U.S. history. It intercepts, deciphers, analyzes, and stores tremendous amounts of the world’s communications as they transmit from satellites and flash through international, foreign, and domestic network cables that are underground and undersea.

According to experts who have studied about the facility, when its final phase is completed, it will be five times larger than the U.S. Capitol building. It has code-breaking capabilities that represent breakthroughs that are astonishing, and that are astonishingly invasive of the American way of life. The potential for unconstitutional intrusion was so great that initiatives known as the Total Awareness Program, meant to use these very technologies introduced by the George W. Bush administration, was voted down by Congress in 2003.

That vote, apparently, has been circumvented. The center will, through the stunning technologies developed, handle financial information, stock transactions, business deals, foreign military and diplomatic secrets, legal documents, and confidential personal communications. All will be heavily encrypted.

Again, I am, admittedly, very comprehension-challenged as to just what all is wrapped within this complex. I do know, however, based upon the very Word of God, that just such a system is on its way for the consummation of the age. It is clearly outlined in Revelation 13:16-18. Tribulation technology is tightening the noose around the measured amount of human freedom that is left in this decaying world. Jesus' return to planet earth is the only hope for what seems to be liberty’s last gleaming.

-- Terry

***Terry James’ New Book***

Never until now has the converging of all signals for the end of the age taken place. The words of Jesus and the Bible prophets thunder in our ears and flash blindingly in our eyes across the news headlines on a minute by minute basis. This is the time we are instructed by Jesus Christ to “look up,” for our “redemption draweth nigh)! (Luke 21: 28)

At the direct center of this convergence is the nation Israel! Zechariah 12: 1-3 is beginning to unfold in amazing stage-setting for fulfillment.

CAULDRON: Supernatural implications of the current Middle East, by Terry James, brings into easy to understand language and step-by-step focus of detail where the present day insanity came from, exactly where that incendiary madness stands, and where it is all taking us in the immediate future and beyond.

Dr. Mark Hitchcock, one of the most notable scholars and writers of our time
on end times matters says the following.

Cauldron is a complete, clear, compelling unveiling of what’s going
on behind the “seen” in the Middle East. If you want to understand the past, present and future of the Middle East and the world, read this book…

Dr. Tim LaHaye, co-author of the multi-million Best Seller “Left Behind” series adds this.

Terry James is not only a good author; he is one of the few who knows why this world is on the verge of self-destruction and what must be done about it. The reason is he has a deep understanding of the End Times prophecies of the Bible, both Old and New Testaments. For they alone reveal the wonderful plan God has for the future of mankind today and for our eternal future. In addition, the book is a great read! Please read it and loan it to your friends.

"What are the pros and cons of attending a mega-church (megachurch)?"

Question: "What are the pros and cons of attending a mega-church (megachurch)?"

Answer: A “megachurch” is defined as a Protestant church that has an average of 2,000 or more regular attendees to weekend services.

Megachurch demographics: The composition of the megachurch has changed in the last decade. Ten years ago, megachurches were comprised mostly of baby boomers (the post World War II generation born between 1946 and 1964) with children. As baby busters (born in the generation following the baby boom when the birth rate fell dramatically) had their own families and megachurch singles’ ministries developed, the demographic has grown much younger. Income and education levels of megachurch congregants tend to be higher than for those in smaller churches. Megachurches tend to have twice as many visitors as other churches. Over two-thirds of congregants have attended for less than five years, while nearly half of traditional church congregants have attended for more than ten. Members of megachurches are more likely to hold evangelical beliefs, study the Scriptures on their own, and believe in the importance of sharing their faith. Megachurches also tend to be the most multi-ethnic of all congregations.

Megachurch denominations and beliefs: Roughly one-third of all megachurches are non-denominational, and one fourth of all megachurches are Baptist. Over half are evangelical. Interestingly enough, the larger the church, the more likely their doctrine is to be conservative and Bible-based (at least in a very broad sense of what it means to be conservative). According to George Barna, this may be because traditional-minded conservatives, those who value boundaries and rules, are more able to work together for a common goal.

Megachurch health: Attendance in and financial support of megachurches is actually climbing, while traditional-sized churches are struggling. Again, George Barna points out that conservatives tend to define success by numbers, and people with higher education and income would naturally take more ownership in what is perceived as a successful organization. But although megachurches are, in general, doing well financially, their individual congregants tend to give less. A megachurch’s larger numbers means their finances can be used more efficiently to provide more services for a greater number of people.

Megachurch environment: Megachurch worship styles are usually contemporary and professional-quality, although they may have great variety between their different services. They tend to use technology in the worship service and are more likely to support a variety of artistic expressions of worship such as drama and dance. Many megachurches manage their growth by expanding to other geographical locations and broadcasting the pastor’s message from the central site. Smaller churches will embrace technology as their budgets and culture deem appropriate. Most megachurches emphasize small groups as a way of building and maintaining interpersonal relationships, something that is difficult in the main services.

Megachurch ministries and programs: Megachurches offer many more opportunities to serve. Attendees can pick and choose their ministries and the groups they’d like to participate in. On the other hand, it is easier to regularly attend services and still not know anyone; new parishioners need to be proactive about finding a place in the church. Coffee shops are becoming ubiquitous, but many megachurches also provide pre-schools, recovery and addition groups, and licensed counselors. They may also host musical concerts and conferences. Smaller churches are usually limited by their resources and facilities, although they can join together with other churches to provide some of these services. Because of the services offered, parents of young families and young singles are more likely to go to a larger church.

Megachurch leadership: Many megachurches are driven by an energetic senior pastor with a strong personality. A megachurch led by a spiritually mature, Bible-dedicated pastor can remain healthy for years. If the pastor leaves, whether due to scandal, retirement, or just moving on, the church may not survive intact very well. Megachurches are often defined by their senior pastor, and transition can be difficult.

Smaller churches, often comprised of several long-attending families, are less dependent on the pastor for their internal atmosphere. Smaller churches tend to rely on their parishioners more, and the parishioners have more of an impact on the tenor and life of the church. This can be fulfilling as parishioners see how they have a personal impact on the identity of the congregation. It can also be overwhelming if the church is struggling financially.

Megachurch culture: Interestingly, although megachurches were first developed by baby boomers, megachurch trends in attendance, participation, and leadership all reflect the growing influence of the baby buster generation. Busters are more likely to take responsibility for their own beliefs instead of allowing an organization to define them. Because of this, they are generally more committed to the church when their needs are being met (hence the high ministry participation rate), but are more apt to leave and find another church when they are not (hence the low long-term membership rate). In addition, busters are more likely to be loyal to an individual or individuals than to an organization—reflected in the megachurch’s reliance on a single personality.

Obviously, the biggest difference between a megachurch and a traditional church is the size. From the off-duty policemen directing traffic in the multi-acre parking lot and the huge sanctuary with stadium seating, to the warren of hallways leading to children’s Sunday school rooms, megachurches, by their nature, must be big. This provides more opportunities to serve and a wider variety of ministries, but also a greater chance an individual will get lost in the crowd.

The choice between attending a megachurch or a more traditional, smaller church is a personal one. While the above descriptions are based on statistical analysis, there are churches of all sizes that provide sound biblical teaching and opportunities for spiritual growth. All Christian churches should preach the gospel and the headship of Christ. The size and ministries available should be those that edify and provide service opportunities for the attendees. There is nothing in Scripture that states the ideal size of a local congregation. It is the presence of God that makes a church, not the number of people.

Read more: http://www.gotquestions.org/mega-church.html#ixzz2twlpjtM0

Why So Many Versions?

Why So Many Versions?

I. Why So Many Versions?

"Breaking up is hard to do," as the song goes. Ma Bell did it--creating a glut of long distance companies almost as numerous as brands of deodorant.

The Bible did it, too. Before the year 1881 you could read any version you wanted--as long as it was the King James Version. But since 1881, scores of new translations have been printed.

How did the King James get dethroned? Which translation is best today? Are any of the modern translations really faithful to the original? These are some of the questions we'll be looking at in this essay. But initially, we'd just like to get a bird’s eye view. We simply want an answer to the question, "Why are there so many versions of the Bible?"

There are three basic influences which have given birth to a multitude of translations.

First, in 1881 two British scholars published a Greek New Testament which was based on the most ancient manuscripts then available. This text, by Brook Foss Westcott and Fenton John Anthony Hort, made several notable departures from the Greek text which King James translators used. For the most part, the Westcott-Hort text was a shorter New Testament. That's because the older manuscripts (MSS) which they used did not contain passages such as the longer ending of Mark's gospel of the story of the women caught in adultery. The Greek MSS which the King James translators followed included these and many other passages.

At the same time the Westcott-Hort text made its debut, the English Revised Version of the New Testament appeared. A new era was born in which translations of the New Testament now used the few ancient Greek MSS rather than the many later ones.

Second, since 1895 many archeological and manuscript discoveries have been made which have which have pronounced judgment on some of the renderings found in the King James. The single most important discovery was that of the Egyptian papyri. In 1895, Adolf Deissmann published a volume, given the unassuming title, Bible Studies (Bibelstudien), which revolutionized NT scholarship. Deissmann discovered that ancient papyrus scraps, buried in Egyptian garbage dumps some 2,000 years ago, contained Greek which was quite similar to the Greek of the NT. He concluded that the Greek of the NT was written in the common language of the day. It was not the dialect which only the most elite could understand. Since Deissmann's discovery, translators have endeavored to put the NT into language the average person could comprehend--just as it was originally intended. Not only that but the papyri have helped us to understand many words--words which were only guessed at by King James translators.

Finally, there have been philosophical influences. That is, the theory of translation is being revamped today. Missionaries have made a significant contribution toward this end--because they are eager to see a particular tribe read the Bible in its own language.

These three differences--textual, informational, philosophical--have been the parents of a new generation of Bible translations. But are these translations any good? Are they any better than the King James?

For the rest of the essay, we will examine each of these influences and then, finally, try to see which translation is best.

II. The Text of Modern Translations

Where have all the verses gone? The modern translations seem to have cut out many of the most precious lines of Scripture. They end Mark's gospel at the 8th verse of chapter 16; they omit the reference of the angel of the Lord stirring the waters at the pool of Bethesda (verse 4 of John 5); and, most notably, they excise the story of the woman caught in adultery in John 8.

Besides omissions, these modern versions make significant changes in the text. For example, in I Timothy 3:16, the King James reads, "God was manifest in the flesh," but most modern translations read, "He was manifest in the flesh." In Revelation 22:19 the King James speaks of the "book of life" while virtually all modern versions speak of the "tree of life." Altogether, there are hundreds of textual changes between the King James and modern translations.

In this brief essay we cannot determine who is right. But we can make a few observations.

First, the textual changes in the modern translations affect no major doctrine. The deity of Christ, virgin birth, salvation by grace alone--and all the rest--are still intact. Though certain passages are omitted or changed, the doctrines are not. There are evangelicals who prefer the King James and there are some evangelicals who prefer the modern translations.

Second, the textual changes in these modern translations are based on the most ancient MSS of the Greek NT. These MSS date from early in the second century A.D. But the Greek texts behind the King James belong to a group of MSS--called the Byzantine text--which are much more recent. On the other hand, although these MSS are more recent, they comprise at least 80% of the 5000+ MSS of the NT that we presently have. It is theoretically possible that, at times, these MSS point to an early tradition as well.

Third, the King James NT did not always follow the majority of MSS. Actually, the Greek text behind the King James was based on only about half a dozen MSS. Now it just so happened that these MSS belonged to the Byzantine text. But on a few occasions there were gaps. And the compiler (a man named Erasmus) had to fill in those gaps by translating the Latin NT back into Greek. There are, therefore, some readings in the King James--such as 'book of life' in Rev 22:19 or the wording of I John 5:7-8, which are not found either in the majority of MSS or the most ancient MSS. No serious student of the Bible would call them original (though many popular Bible teachers do).

Fourth, the charge that the more ancient MSS or the men who embrace them are unorthodox is a faulty charge. It is true that in certain places the ancient MSS do not explicitly affirm the deity of Christ--such as in I Tim 3:16. But neither do they deny it! Besides this, in some passages these ancient MSS make Christ's deity explicit where the King James does not! In John 1:18, the modern versions read "the unique one, God" while the King James has "the only begotten Son." Futhermore, the majority of evangelical scholars embrace this critical text. Even the men who edited the New Scofield Reference Bible of the King James Version personally favor the critical text!

Fifth, at the same time, there are some scholars today who are strong advocates of the Byzantine text--most notably, Zane Hodges and Arthur Farstad. Together they edited The Greek New Testament According to the Majority Text and Dr. Farstad was also the senior editor of the New King James Bible. Thus, it is possible to be intelligent and still embrace the Byzantine text, just as it is possible to be evangelical and embrace the modern critical text. (I happen to disagree with the resultant text that Firsthad and Hodges have produced,1 but I respect their scholarship.)

Finally, we ought to quit labeling one another as heretics or idiots in the ongoing discussion. There needs to be charity on both sides. One of my college professors frequently said, "The Christian army is the only army in the world that shoots its wounded!" Unfortunately, this is especially true when it comes to translations of the Bible.

III. Deissmann and the Papyri

In1895 a German pastor by the name of Adolf Deissmann published a rather innocent-sounding volume: Bible Studies. Yet, this single volume started a revolution in NT scholarship--a revolution in which the common man was the winner.

In the 1800s Deissmann began reading ancient Greek MSS. But not the great classical authors. He was reading private letters, business transactions, receipts, marriage contracts. What were these documents? Merely scraps of papyrus (the ancient forerunner to paper) found in 2,000-year-old Egyptian garbage dumps. In these seemingly insignificant papyri, Deissmann discovered a key to uncover the NT! For these papyri contained the common Greek language of the first century A.D. They were written in the vocabulary of the NT.

What's so revolutionary about that? you ask. It is revolutionary because up until 1895, biblical scholars had no real parallels to the language of the NT. They often viewed its Greek as invented by the Holy Spirit. They called it "Holy Ghost Greek." Now it is true that the ideas--even the words--were inspired by the Holy Spirit. But it's another thing to say that the language of the NT was unusual--that its grammar and vocabulary were, in a word, unique. If this were true, only the spiritual elite could even hope to understand the NT.

Deismann's discovery burst the bubble on this view: the Greek of the NT was written in the language of the common man.

There are two implications of what Deissmann did for the Bible translations:

First, if the apostles wrote in easy-to-understand terms, then translations of the Bible should reflect this. We ought not to translate with big 50 cent religious-sounding words if the original was not written that way. The King James word 'propitiation,' for example, basically means 'satisfaction'--that is, God is satisfied with Christ's payment for our sins. Our Lord's final word from the cross, "It is finished," has been found on papyrus business documents--on receipts, if you will. It means "paid in full."

In other words, Bible translations need to be clear. One of the obvious proofs of this is that the gospel offends people. And it cannot be offensive unless it is understood!

Second, the papyri discoveries have helped us to understand words which the King James translators merely guessed at. For example, in the King James version of John 3:16, the Greek word translated 'only begotten' really means 'one and only' or 'unique.' The Bible, then, does not say that Jesus was the begotten Son of God--which might suggest that he had a beginning--but that he is the unique Son of God.

But there is another implication of the papyri discoveries, though not related to Bible translations. Rather, it is related to preaching. Preachers of the Word of God need to make themselves understood. As one of my seminary professors was fond of saying, "We are not called to feed giraffes--we are called to feed sheep!" This does not mean that a sermon should be sloppy or inaccurate--just that it should be clear.

Deissmann has done a service for scholar and layman alike. He has shown that the language of the NT was understandable to the common man on the street. The ironic thing is that when the King James Bible was first published in 1611, it was condemned by many for being too easily understood! But after 400 years, the English language has changed. I, for one, invite the new translations because they give the gospel back to the people.

IV. Dynamic Equivalence Vs. Formal Equivalence

Most laymen today think that a faithful translation of the Bible means a word-for-word translation. If the original has a noun, they expect a noun in the translation. If the original has sixteen words, they don't want to see seventeen words in the translation. We might call this translation "formal equivalence." The King James, old American Standard, and the New American Standard come closest to this ideal.

On the other end of the spectrum is a "phrase-for-phrase" translation, or a dynamic equivalence translation. It is not so concerned about the grammatical form of the original language as it is of the meaning of the original. A dynamic equivalence translation is more interpretive--but it is also easier to understand. The New International Version (in part) and the New English Bible follow this philosophy.

Actually, anyone who has ever learned a second language knows that a word-for-word translation is impossible much or most of the time. Idioms in one language need to be paraphrased. Even the King James translators realized this. In a couple of places in the OT, the Hebrew text literally reads, "God's nostrils enlarged." But the King James has something like, "God became angry"--which is what the expression means. In Matthew 1:18 the King James says that Mary was found to be with Child. But the Greek is quite different--and quite graphic: "Mary was having it in the belly"! And in many places in Paul's letters, the King James reads, "God forbid!" But the original has neither "God" nor "forbid." Literally, it says, "May it never be!" (as most modern translations render it!)

Therefore, when we speak of faithfulness in translation, we need to clarify the question: Faithfulness to form? or faithfulness to meaning? Sometimes faithfulness to one involves lack of fidelity to the other. There are problems with each of these. The King James, with its attempted fidelity to form, in some passages makes no sense. And in 1611 they made no sense! The New American Standard, likewise, is often characterized by wooden, stilted English.

On the other hand, dynamic equivalence translations sometimes are too interpretive. The NIV, in Eph 6:6, tells slaves to "Obey (their masters) not only to win their favor. . . ," but the word "only" is not in the Greek and I suspect that Paul did not mean to imply it, either. This reveals one of the problems with dynamic equivalence translations: the translators don't always know whether their interpretation is right.

But some versions don't interpret--they distort. Some are notorious for omitting references to Christ's blood, or for attempting to deny his deity. In these instances, the translators are neither faithful to the form or the meaning. They have perverted the Word of God.

Yet, dynamic equivalence translators who are honest with the text often make things very clear. In Phil 2:6, for example, the NIV tells us that Jesus was "in (his) very nature God." But most formal equivalence translations state that he was in the form of God. The problem with these formally correct translations is that they are misleading: the Greek word for 'form' here means essence or nature.

Dynamic equivalence versus formal equivalence: two different philosophies of translation. A formal equivalence translation lets the reader interpret for himself. But too often, the average reader doesn't have the background or the tools to interpret accurately. The net result is that he often badly misunderstands the text.

On the other hand, a dynamic equivalence translation is usually clear and quite understandable. But if the translators missed the point of the original--either intentionally or unintentionally--they will be communicating an idea foreign to the biblical text.

There are pros and cons of each philosophy of translation. In the next section, we will see which translations have done the best jobs.

V. Which Translation Is Best?

In this essay we've been looking at the differences in Bible translations. We have noted that the Greek text behind the King James NT is different from the Greek text behind most modern translations. We have seen that the discovery of the papyri at the turn of the century has shed much light on the meaning of biblical words. And we have found that Bible translations, by-in-large, are either word-for-word or phrase-for-phrase translations and that there are pros and cons with each of these. Today, we want to look briefly at five or six popular translations and discuss their values.

But before we look at these translations, I'd like to make three general comments. First, you might think there is no hope of ever knowing what the Word of God really says. There are so many translations that read so differently! How can anyone who does not know Greek or Hebrew really know what the Bible says? I am personally convinced that the Holy Spirit is sovereign over even the worst translations. Even in extremely biased or sectarian translations, all the major doctrines can be found. And if you know which translations are best, then you will be much better off!

Second, one of the best safeguards you can follow is to stay away from the sectarian translations or those done by an individual. The New World Translation, by the Jehovah's Witnesses, is the best known sectarian translation. We will speak about this translation a little later. Translations by individuals include Moffatt's, Weymouth's, J. B. Phillips, The Living Bible, Kenneth Wuest's Expanded Translation, and the Berkley New Testament. To be sure, there is much merit in each of these--especially the last four. But the idiosyncracies and theological biases of a translation are far more apparent when it is produced by one man.

Third, to the question "Which translation is best?", there can be no singular answer. I suggest that every Christian who is serious about studying the Bible own at least two translations. He should have at least one dynamic equivalence translation (or phrase-for-phrase) and one formal equivalence translation (that is, word-for-word translation). In fact, it would be good to have two dynamic equivalence translations--because in this type of translation, the translator is also the interpreter. If his interpretation is correct, it can only clarify the meaning of the text; if it is incorrect, then it only clarifies the interpretation of the translator!

Now, for the translations.

King James Version

The King James Bible has with good reason been termed, "the noblest monument of English prose" (RSV preface). Above all its rivals, the King James Version has had the greatest impact in shaping the English language. It is a literary masterpiece. But, lest anyone wishes to revere it because it was "good enough for St. Paul," or some such nonsense, we must remember that the King James Bible of today is not the King James of 1611. It has undergone three revisions, incorporating more than 100,000 changes! Further, there are over 300 words in the King James that no longer mean what they meant in 1611. If one wishes to use a Bible that follows the same Greek and Hebrew texts as the King James, I recommend the New King James Version.2

Revised Standard Version

The RSV was completed in 1952 and was intended to be, in part, a revision of the King James. Of course, it used the ancient MSS of the NT, resulting in the omission of several verses and words. But the wording was still archaic. The RSV attempts to be a word-for-word translation where possible. The NRSV follows the same principle of translation, though has now become more "gender-inclusive" in its approach. At times this is very helpful; at other times, it is misleading.

New American Standard

The NASB is something of an evangelical counterpart to the RSV. It, too, was intended to be something of a revision of the King James. There are three major differences between the RSV and the NASB: first, the NASB is less archaic in its wording. Second, its translators were more conservative theologically than the RSV translators. Third, because of the translators' desire to adhere as closely to the wording of the original, often this translation is stilted and wooden. Still, the NASB is probably the best word-for-word translation available today.

New English Bible

The NEB was completed in 1971, after a quarter of a century of labor. It marks a new milestone in translation: it is not a revision, but a brand new translation. It is a phrase-for-phrase translation. Unfortunately, sometimes the biases of the translators creep into the text. The REB (Revised English Bible) follows the same pattern: excellent English, though not always faithful to the Greek and Hebrew.

New International Version

The NIV was published in 1978. It may be considered a counterpart to the NEB. It is more a phrase-for-phrase translation than a word-for-word translation, and the scholars were generally more conservative than those who worked on the NEB. I personally consider it the best phrase-for-phrase translation available today. However, its major flaw is in its simplicity of language. The editors wanted to make sure it was easy to read. In achieving this goal, they often sacrificed accuracy (in particular, in the NT, sentences are shortened, subordination of thought is lost, conjunctions are deleted).

New World Translation

Finally, a word should be said about the New World Translation by the Jehovah's Witnesses. Due to the sectarian bias of the group, as well as to the lack of genuine biblical scholarship, I believe that the New World Translation is by far the worst translation in English dress. It purports to be word-for-word, and in most cases is slavishly literal to the point of being terrible English. But, ironically, whenever a sacred cow is demolished by the biblical writers themselves, the Jehovah's Witnesses twist the text and resort to an interpretive type of translation. In short, it combines the cons of both worlds, with none of the pros.

In summary, I would suggest that each English-speaking Christian own at least a NASB or RSV and an NIV. As well, I think it would be helpful to possess a King James and even a New English Bible. And then, make sure that you read the book!

Essentials of Mid-Acts Dispensational Theology

INTRODUCTION
Mid-Acts dispensational theology is a unique form of the evangelical Christian faith also known as “The Grace Message.”1 It garners this title because of its emphasis on the gospel of the grace of God (Acts 20:24) and the dispensation of the grace of God (Eph.3:2). This theology, also described in Scripture as “the preaching of Jesus Christ, according to the revelation of the mystery” (Rom.16:25-27), is distinctively Pauline in character but congruent with historically recognized Christian orthodoxy. At its foundation is the theonthropic character and vicarious sacrifice of the Lord Jesus Christ (Jn.1:1-18; Phil.2:5-11; I Cor.3:11 cf. Chalcedonian Creed2). Grace theology is also consistent with the “5 Solas” of the Protestant Reformation as proclaimed by spiritual giants like Luther, Calvin, Knox, and Zwingli.3 In addition, the historic fundamentals of the Christian faith, as championed by R.A.Torrey and his contemporaries in the midst of the modernist/fundamentalist controversy of the early 20th century4, are integral tenets of mid-Acts dispensational theology.

Grace theology hinges upon a literal-historical-grammatical interpretation of the Bible. This does not mean that there is not figurative or allegorical language in the Word of God but that Scripture is to be read and subsequently interpreted in a normal fashion much like any other piece of literature.5 Among dispensationalists, this approach to Scripture has been expanded, developed, and described by some as “rightly dividing the word of truth” (II Tim.2:15). To “rightly divide” (Gr. Orthotomeo) means to straightly cut and therefore make distinctions by understanding Scripture within its proper dispensational context.6 The thrust of this dispensational hermeneutic is encapsulated in the old adage, “While all of Scripture is written for us, it is not all written to us or about us, God’s Word must be rightly divided.”7 This approach to properly handling Holy Scripture is demonstrated by none other than the Lord Jesus Christ Himself in the synagogue at Nazareth (Luke 4:14-21; Isaiah 61:1-3).8

Apparent Biblical contradictions are often the result of either a lack of comprehension of the immediate context or a failure to “rightly divide.” These perceptions drive the faithful student of Scripture to trust God the Holy Spirit for further understanding (I Cor.2:10-16; Eph.1:18). Biblical enigmas should not foster a sense of skepticism about the integrity of Scripture but rather a greater need to trust God for spiritual illumination. The authenticity of Scripture is not an issue for the believer in Christ because their fundamental presupposition is that the Bible is a reliable historical document that is also the verbally inspired Word of God. The objective standard of Scripture is therefore the first and final authority for all matters of faith and practice, orthodoxy and orthopraxy, belief and behavior, what Christians should believe and how Christians should live.9

This foundational background contributes to understanding where mid-Acts dispensational theology fits within the overall framework of the evangelical Christian faith as well as comprehending its distinctions. The essentials of grace theology include the historical beginning of the Church, the body of Christ, in the mid-Acts period subsequent to Pentecost but prior to the writing of the Apostle Paul’s first epistle, the one Holy Spirit baptism whereby the believer in Christ is identified or placed into the death, burial, and resurrection of Christ at the moment of salvation, the temporary postponement and setting aside of God’s prophetic plan and purpose for Israel until after the pretribulational rapture of the Church, Jew and Gentile salvation apart from the instrumentality of Israel but freely received by the grace of God through faith alone in the risen Lord Jesus Christ and His finished work of redemption on behalf of lost sinners at the cross of Calvary.

INSPIRATION OF SCRIPTURE
The present day attacks on the inspiration of Scripture are manifold. From the scientific claims of millions of years of earth history (and an even older universe) and the evolutionary progression of all life-forms from a common ancestor to the postmodern repulsion to the objective truth claims of Holy Scripture which include the exclusivity of Jesus Christ, there are a multitude of attacks being posited against the authority of the Bible as a special revelation from God. In the midst of this cultural milieu, it is incumbent upon Christians in general and pastors in particular to be equipped in knowing how to defend Biblical integrity against the skeptical questions of the day by upholding the authority of the Word of God over and above autonomous human reason.10

Biblical inspiration and inerrancy are directly tied to one another therefore my position is that God’s inspired revelation of Himself in the Holy Scriptures11 is accurate, reliable, without error, and therefore authoritative. Erickson describes this position accordingly, “Absolute inerrancy holds that the Bible, which includes rather detailed treatment of matters both scientific and historical, is fully true.”12 As a result, it is my firm conviction that the Bible is the Church’s first and final authority for all matters of faith.

The theologian’s understanding of Biblical inerrancy is directly related to his position on the inspiration of Scripture. Erickson writes that, “Inerrancy is a corollary of the doctrine of full inspiration.” In II Timothy 3:16, the Apostle Paul writes, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (c.f. II Pet.1:21). The historic evangelical position on Biblical inspiration is that all Scripture is verbally inspired by God and is of plenary authority. Verbal inspiration is described by Erickson as being “that the Holy Spirit’s influence extends beyond the direction of thoughts to the selection of words used to convey the message.”13 He also defined inspiration as the “supernatural influence of the Holy Spirit on the Scripture writers which rendered their writings an accurate record of the revelation or which resulted in what they wrote actually being the Word of God.”14

Since Scripture is verbally inspired by God, is can be understood to be accurate, reliable, and without error. The Bible is God’s special revelation of Himself to mankind in written form. Its transmission accurately records everything including the lies of men and Satan. Since the Bible is accurate, it is therefore dependable and worthy of our greatest trust. What follows is that Scripture is also inerrant to the point that it is absolutely authoritative. This authority is derivative because Scripture is a direct revelation from the God Who cannot lie (Titus 1:2). Skepticism over the authenticity of Holy Scripture is reflective of the theologian’s position on the character and integrity of Almighty God.

My position firmly rests on the absolute inerrancy of the Holy Scriptures because the Bible is the verbally inspired revelation of the benevolent, omnipotent, and transcendent Creator God of the universe. Holy Scripture is the standard by which individual believers in Jesus Christ and the corporate body of Christ determine orthodoxy and orthopraxy. It is never subservient to the autonomous human reasoning of fallen man which includes hermeneutical considerations from “science.”15 Such a precedent has been under severe attack since the garden therefore it is imperative for men of God who stand in the pulpit to stand unequivocally upon the Word of the God Who is and has clearly spoken (II Tim.4:2).

Christ and the apostles all view the Scriptures as the authoritative and verbally inspired Word of God. Peter affirmed its dual authorship and authority over personal experience (II Pet.1:16-21). Paul taught its Divine origin and subsequent authority as the inspired Word of God (II Tim.3:15-4:5). The Lord Jesus Christ Himself upheld the inspiration of Scripture even to the smallest detail of a letter or verb tense (Matt.5:17,18; 22:32). He also stood upon its inspiration and authority by affirming the historical accuracy of the Bible from the very beginning (Matt.19:4-6; Mk.10:6-9).16

HISTORICAL BEGINNING OF THE BODY OF CHRIST
Grace theology has traditionally recognized Acts chapter 9 or Acts chapter 13 as acceptable positions on the historical beginning of the body of Christ because they both mark the inception of the Church prior to the writing of the Apostle Paul’s first epistle. This distinct eccelesiology is therefore recognized as mid-Acts dispensational theology and distinguishes itself from other interpretations of the Church. Not only does the grace view distinguish itself from Presbyterian and Reformed positions which see the Church as a replacement or a form of spiritual Israel but also the dispensational Baptist understanding that Pentecost is the birthday of the Church. Of the two acceptable views, the Acts 9 position appears to be more Biblically accurate and more consistent by recognizing Paul’s unique testimony of salvation, his simultaneous calling to ministry by the risen Christ, and the defense of his apostleship evidenced by his epistles.

The unique testimony of Paul’s salvation while on the road to Damascus where the risen Christ appeared to him confirms that God initiated something different in Acts 9. Paul taught that his salvation was the first in a sequence in order to be a pattern for the salvation of others who would be saved after him (I Tim.1:16).

When the risen Christ saved Saul of Tarsus on the Damascus road, He also commissioned him as the apostle of the Gentiles. His salvation and apostleship are inextricably linked to one another. First Corinthians is an epistle that necessitated a defense of his apostleship and its accompanying authority because of its corrective nature and rebuke contained therein. Paul writes, “Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord” (I Cor.9:1 NKJV cf. I Cor.15:8,9)? These texts are consistent with Paul’s testimony before King Agrippa where Christ is recorded to have explicitly stated that He sent Paul to the Gentiles on the road to Damascus (Acts 26:15-18).

The Pauline epistles defend his apostleship and message by stating that he received his commission from Christ Himself. In the very first verse of the rebuke-filled epistle to the Galatians, Paul clearly states that his apostleship was from Christ. “Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead)” (Gal.1:1 NKJV cf. Rom.1:1-5). Finally, in Colossians, Paul writes, “For the sake of His body, which is the church, of which I became a minister according to the stewardship from God which was given to me for you” (Col.1:24b,25a NKJV cf. Gal.1:11,12).

The Biblical teaching that the historical beginning of the Church is generally located in the mid-Acts period and specifically in the ninth chapter correctly recognizes Paul’s apostleship and message as distinctly for the edification of the body of Christ. This relegates the General Epistles17 to be specifically written to the Jews and therefore pertain to God’s prophetic program for Israel. Paul’s testimony of the Jerusalem Council bears out that Peter, James, and John agreed to confine their ministry to the Jews (Gal.2:6-9). With this in mind, Hebrews through Revelation are to be studied, preached, and taught not only for their dispensational content but also for life principles and truth regarding the character of God as the Sovereign Governor of history.

ONE HOLY SPIRIT BAPTISM
First of all, water baptism must be recognized as a ceremonial Jewish rite. God delivered the Hebrews out of Egyptian bondage and called Israel to Himself at Mount Sinai where He gave them His law through Moses, the man of God. It was there that He told them, “And you shall be to Me a kingdom of priests and a holy nation” (Ex.19:6a NKJV cf. I Pet.2:9). When the Levites were consecrated into the priesthood, they were ceremonially washed with water (Ex.29:1-4).

Water baptism was also not an option but a mandatory step of religious devotion. Many years after the giving of the law at Mount Sinai, John the Baptist, the forerunner of Christ, “came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins” (Mk.1:4 NKJV cf. Lk.3:3). Israel was called to be a kingdom of priests and the kingdom was at hand because the King, the prophesied Messiah, had come. Despite John’s earnest pleas and warnings of the wrath to come, their religious leaders despised God’s truth and spurned His will by rejecting John’s baptism (Lk.7:30). After Christ’s ascension, the twelve waited for the promise of the Father which came upon them through the Spirit’s outpouring at Pentecost. Once the people were confronted with their rejection of Messiah, Peter instructed them to “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (Acts 2:38a NKJV cf. Mk.16:16).

The careful student of Scripture will also recognize that there are multiple baptisms recorded in the Word of God. Three of which are John’s baptism with water, Christ’s baptism with the Holy Spirit, and His baptism with fire (Matt.3:11). Fulfillment of the second in the sequence is observed on the day of Pentecost where Christ is baptizing His people with the Holy Spirit. By way of contrast, the Apostle Paul teaches that believers become members of Christ’s body by being baptized into Christ by the Holy Spirit. Elsewhere, he teaches that one essential of the seven-fold doctrinal unity of the Spirit is the “one baptism” (Eph.4:5). Since there are multiple baptisms in Scripture, this demands an answer as to which one of them is for the body of Christ. The Biblical conclusion is that the one baptism for the Church in the dispensation of grace is the one Holy Spirit baptism whereby believers in Christ are identified or placed into His death, burial, and resurrection at the moment of salvation (Rom.6:3,4 cf. Eph.1:13,14).

ISRAEL AND THE BODY OF CHRIST
There is a clear bifurcation between God’s prophetic program for the nation of Israel and His mystery or secret program for the Church, the body of Christ. Prophecy’s theme pertains to Israel’s hope of an earthly kingdom where Messiah will rule and reign for 1,000 years. The theme of the mystery pertains to the body of Christ and the exaltation of its members in the heavenlies with their Head, the Lord Jesus Christ.

This two-fold purpose between prophecy and mystery is demonstrated by the Apostle Paul in his recognition of God’s design for Israel to be a channel of blessing to the world as the covenant people of God. It was to them that the covenants of promise were given as well as the law and the overall service of God as His representatives on earth. Israel was to be the agent of truth through which God’s light would shine unto the nations and draw them unto the Creator. Apart from their testimony, the Gentiles were in darkness possessing no hope in the world (Eph.2:11,12). Instead of drawing the nations unto Jehovah, their harlotry drove the Gentiles to blaspheme the name of God (Rom.2:24). Israel’s heart was hardened to the point that when Messiah came, she rejected His ministry and called for His crucifixion. In obstinate rebellion, Israel spurned the apostles’ testimony and stood by their rejection of Christ by stoning His servant, Stephen.

Upon the three-fold rejection of the Godhead, the Lord temporarily set His prophetic program aside and ushered in His mystery or secret program for the Church, the body of Christ. Today, through Israel’s fall, salvation has freely come to the Gentiles as Israel has been blinded until the fullness of the Gentiles has come in (Rom.11:11,12,25). This present state of affairs will continue until after the pretribulational rapture of the Church (I Thes.4:13-18) when God resumes His plan and purpose for the earth with the prophesied time of Jacob’s trouble, the outpouring of His wrath in the dreaded tribulation period (II Thes.2:1-4).

Today, in the dispensation of grace, God is lavishing the world with the riches of His grace through the risen and exalted Christ. The Church is the steward of God’s message of grace and it is through its ministry that Jews and Gentiles alike are made nigh to God and blessed with a position in His family described as being fellow heirs (Eph.2:13; 3:6). God is no longer dealing with mankind primarily through His law, as in times past, but now He operates primarily on the basis of His grace. There is no longer national distinction, but under grace God is dealing with the world on the basis of His grace made available through the shed blood of Christ at Calvary.

SALVATION
The salvation of depraved sinners through Christ begins and ends with God Himself. Adonai Jehovah is the transcendent, immutable, and holy Creator God of the universe. Mankind committed a treasonous act of rebellion against His sovereign authority and subsequently plunged the human race under the curse of physical and spiritual death (Gen.2:17; Rom.5:12). Left by himself, man will one die physically and be banished forever from the presence of God and suffer the second death in the lake of fire (Rev.20:15). From the heart of God, came redemption through the Person and work of the Lord Jesus Christ as the perfect and only Savior of mankind. Any lost sinner can be saved from the penalty of his sins in the lake of fire by God’s grace through faith alone in the Person and work of Jesus Christ.

Salvation has always been made available to mankind by the grace of God although it has not always been received by faith alone in Christ’s death, burial, and resurrection. Theologians understand today that the merits of Calvary are applied retroactively to the redeemed of all ages (Rom.3:25) even though believers at the time may have known very little truth beyond the prophecy of the coming Seed of the woman (Gen.3:15). In times past, there were required expressions of faith that were outward testimony of the genuine faith value of one’s belief in God. For example, the ceremonial rites of the covenant, under the Mosaic law, mandated animal sacrifices as a blood atonement or covering for sin’s committed. Recognizing that there were required expressions of faith under the law is the key to understanding the contrast between such Biblical texts at James 2 and Romans 4.

In the dispensation of grace, salvation is still available to lost sinners by the grace of God but the gift is received through faith alone apart from any works. Today, a person must see himself as a depraved sinner deserving of wrath in the sight of a holy God (Rom.3:9,19-20, 23; 6:23). Once the sinner sees his need for salvation, he must understand that the Lord Jesus Christ, God the Son, shed His blood on the cross to pay for his sins, was buried, and conquered sin and death by rising again on the third day that He may glorify Himself in giving the gift of eternal life to all who will receive it by faith. Intellectual agreement with historical fact is not salvation but the lost sinner must have the merits of Christ personally appropriated to his heart and life by receiving Christ as Lord and Savior. A sinner receives Christ by placing his faith and trust in Christ. The sinner must respond in faith to the grace of God by believing in his heart that Christ died on the cross for his sins and rose again that he might have life eternal. At the moment of salvation, the believer receives the total forgiveness of sins through the blood of Christ, the gift of eternal life through Christ’s resurrection, is robed in Christ’s righteousness through the one baptism, and made eternally secure in Christ through the sealing by and with God the Holy Spirit (Eph.1:13,14; 2:8,9). Soli Deo Gloria!

CONCLUSION
Mid-Acts dispensational theology is consistent with historic Christian orthodoxy but distinct among the evangelical Christian faith. Its essentials include a mid-Acts beginning for the body of Christ, an emphasis upon the believer’s total identification into Christ’s death, burial, and resurrection being a product of Holy Spirit baptism at the moment of salvation, the temporary postponement and setting aside of God’s prophetic plan and purpose for Israel until after the pretribulational rapture of the Church, Jew and Gentile salvation apart from the Mosaic law but freely received by God’s grace through faith alone in the risen Christ and His shed blood on behalf of depraved sinners at Calvary. Grace theology thoroughly emphasizes the gospel of God’s grace (Acts 20:24) and the dispensation of His grace (Eph.3:2) and is therefore also known as “The Grace Message.” As the primary dynamic of Biblical doctrine and Christian living, believers in Christ are not only saved by grace (Eph.2:8,9) but also live well-pleasing and fruitful lives unto the Lord by His grace (Titus 2:11-14). The sum and substance of Who God is and what He has done through Christ is for the purpose of glorifying Himself throughout eternity and that our lives, as redeemed saints, would bear testimony “to the praise of the glory of His grace, by which He made us accepted in the Beloved” [Jesus Christ] (Eph.1:6).

BIBLIOGRAPHY
Baker, Charles F. A Dispensational Theology. Grand Rapids, MI: Grace Publications, 1994.

Blades, Keith R. Satan and His Plan of Evil. Calgary, Alberta, Canada: Enjoy the Bible Ministries, 1994.

Chafer, Lewis S. Systematic Theology. Dallas, TX: Dallas Seminary Press, 1976.

DeWitt, Dale S. Dispensational Theology in America During the 20th Century. Grand Rapids, MI: Grace Bible College Publications, 2002.

Driscoll, Mark, and Gerry Breshears. Doctrine. Wheaton, IL: Crossway Books, 2010.

ESV Study Bible. Wheaton, IL: Crossway Books, 2008.

Elwell, Walter A., ed. Evangelical Dictionary of Theology. Grand Rapids: Baker Academic, 2001.

Erickson, Millard J. Christian Theology (Grand Rapids: Baker Academic, 1998), p.405-406.

Finck, Joel. The Mystery. Rapid City, SD: Grace Bible Church Publications, 1997.

Ham, Ken, ed. The New Answers Book 1. Green Forest, AR: Master Books, 2009.

Ham, Ken, ed. The New Answers Book 2. Green Forest, AR: Master Books, 2009.

MacDonald, S. Craig. Understanding Your Bible. Grand Rapids, MI: Grace Gospel Fellowship, 1995.

Mortenson, Terry, and Thane H. Ury, eds. Coming To Grips With Genesis. Green Forest, AR: Master Books, 2008.

Reeves, Michael. The Unquenchable Flame. Nashville, TN: B&H Publishing, 2010.

Ryrie, Charles C. Dispensationalism Today. Chicago, IL: Moody Press, 1981.

Sadler, Paul M. Exploring the Unsearchable Riches of Christ. Germantown, WI: Berean Bible Society, 1993.

Stam, Cornelius R. Things That Differ. Germantown, WI: Berean Bible Society, 1985.

Webb, Donald. Basic Bible Doctrines. West Lafayette, IN: Day of Grace Ministries, 1996.

Endnotes
1 Hereafter, also referred to as “grace theology.”

2 ESV Study Bible (Wheaton, IL: Crossway Books, 2008), 2519.

3 Michael Reeves. The Unquenchable Flame. (Nashville, TN: B&H Publishing, 2010), 106.

4 Walter A. Elwell. Evangelical Dictionary of Theology (Grand Rapids, MI: Baker Academic, 2001), 475.

5 Craig S. MacDonald. Understanding Your Bible. (Grand Rapids, MI: Grace Gospel Fellowship, 1995), 5.

6 Having said that, Biblical teaching regarding such doctrines as the character of God and applicable principles for life can still be derived from all of Scripture. Therefore, the entire Bible deserves careful attention.

7 Cornelius R. Stam. Things That Differ. (Germantown, WI: Berean Bible Society, 1985), 20.

8 Paul M. Sadler. Exploring the Unsearchable Riches of Christ. (Germantown, WI: Berean Bible Society, 1993), 16.

9 Millard J. Erickson, Christian Theology (Grand Rapids: Baker Academic, 1998), 248.

10 Ken Ham, ed. The New Answers Book 2. (Green Forest, AR: Master Books, 2009), 13.

11 The original autographs were specifically inspired by God yet Biblical translations are also still considered to be recognized as the Word of God.

12 Erickson, Millard J., Christian Theology (Grand Rapids: Baker Academic, 1998), p.248.

13 Ibid, p.232.

14 Ibid, p.225.

15 Terry Mortenson and Thane H. Ury, eds. Coming To Grips With Genesis. (Green Forest, AR: Master Books, 2008), 454.

16 Ken Ham, ed. The New Answers Book 1. (Green Forest, AR: Master Books, 2009), 255.

17 Grace theologians also refer to the General Epistles as the Kingdom or Circumcision Epistles.

Can Christians be demon-possessed?

Can Christians be demon-possessed?
by Matt Slick

No, Christians cannot be demon-possessed. Possession implies ownership, and Christians are not owned by the devil. Instead, we have been bought with a price, the blood of Jesus Christ (Acts 20:28; 1 Cor. 6:20; 7:23). Also, a demon cannot dwell in the house of the Lord because of the surpassing greatness of God's glory and purity. As Christians, we are the house of God (Heb. 10:21; 1 Tim. 3:15). We are indwelt by God when we receive Christ (John 1:12; 14:23). Furthermore, the Bible says "Greater is he that is in you than he that is in the world," (1 John 4:4). So, it would make no sense to affirm that demonic presence could actually inhabit a person who is also indwelt by God.

Furthermore, Jesus told a parable about casting demons out of someone that can shed some light here:

Matt. 12:43-45, “Now when the unclean spirit goes out of a man, it passes through waterless places, seeking rest, and does not find it. 44 “Then it says, ‘I will return to my house from which I came’; and when it comes, it finds it unoccupied, swept, and put in order. 45 “Then it goes, and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation.”

As you can see, when someone is possessed and the demon is then cast out, the unclean spirit tries to come back later. Notice that Jesus says that in this case the house is found unoccupied. This most probably means that a person is not a Christian since the house is empty; that is, he does not have the indwelling presence of God. An empty house allows other spirits to enter into this person and his condition is worse than it was before.

So, it seems clear in scripture that a Christian cannot be demon-possessed.

Prosperity Gospel

Prosperity Gospel

By Bill Cruce

There are two different types of “prosperity gospels,” one being espoused by many television evangelists who are all competing for your hard earned money. And then there is God’s prosperity gospel. They are not the same! It is important that you understand the difference between the two.

The prosperity gospel as taught by the TV evangelists is also sometimes called, “plant a seed” doctrine. Both are a means of getting you to send them and their organizations money for which they claim you will receive in return, many times over what you send them. They are very good to always back up their claims by quoting Scripture passages which are all taken out of context, or conditional quotes based on another passage that they conveniently leave out.

For example, a highly abused biblical passage is this one:

“And you shall know the truth, and the truth shall set you free” (John 8:32).

The conditional phrase is left out:

“If you abide in My word, you are My disciples indeed” (John 8:31).

Verse 32 is conditional in that there is a condition in knowing what the truth is.

Knowing the truth means that we are His disciples and we follow Him and His Word. In other words, the “truth” isn’t just floating around for anyone to find; it must be found in the light of Christ. So what we see is a text taken out of context becoming a pretext. The paragraph quoted can have a completely different meaning unless it is read in context with the surrounding passages.

Applying this false ideology to the “plant a seed” doctrine, money hungry evangelists often quote these biblical passages:

“The sower sows the Word of God….and these are they by the wayside, where the seed is sown; but when they have heard, Satan comes immediately and takes away the word that was sown in their hearts…and these are they likewise which are sown on a stony ground; who, when they have heard the word, immediately receive it with gladness.

And have no root within themselves, and so endure but for a time: afterward, when affliction or persecution arises because of the word that was sown, immediately they are offended and these are they which are sown among thorns; such as hear the word and the cares of this world, the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful and these are they which are sown on good ground, such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred” (Mark 4:14-20, emphasis added).

So, in context, it is clear that the seed is the Word of God, not money!

Another very popular biblical passage quoted out of context: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:10).

By reading the passages from Malachi BEFORE this, we find that Malachi was referring to “livestock” as the tithe and not money. The Lord was not accepting the people’s offerings because the livestock was of poor quality. They had visible defects, and thus, were not fit to be sacrificed before the Lord. The dishonesty of the people had brought a curse in the failure of their crops and the suffering which necessarily followed. Malachi was reminding the people to repent, and bring the full tithe into the storehouse, and God, would in return, send rain from heaven to sustain their crops and fields.

Now does all this mean we should NOT tithe our money? Of course not, tithing is but ONE means of honoring God and obeying Him. One cannot merely tithe his money, faithfully even, and expect God to grant him health, wealth, and happiness in return IF in his heart he is still harboring or actually committing other grievous sins. God expects us to give Him our best effort. Notice, I said “effort.” We are still human, and no matter how hard we try to follow God and keep His commandments, we still fall short of that goal. But, we must try to do our best, and be quick to ask Him for His forgiveness when we do fail, which will happen.

Let me try to bring this thought “home” so to speak. Let’s say that you faithfully tithe your money…give God the first ten percent of everything you make…faithfully attend church as often as possible, treat everyone with kindness and generosity, etc., but you are not married to the one you are living with. In other words, you are committing fornication in God’s eyes. Or perhaps, you just refuse to quit cheating a tad in your business ethics, or you are a reckless drunkard, or you curse like Barnacle Bill, the sailor…the list goes on. You get the point: One cannot hold back on God IF he is a true Christian, and expect God to bless his life in every way. You must make every effort to Give God your best.

Now having said this, what is God’s prosperity gospel? To find the answer we must go to Deuteronomy, the fifth book of the Bible. But first, I want the reader to understand that God is the same today as He was 4000 years ago, and if we’re still around another 4000 years from now, He’ll be the same then as well.

“Jesus Christ is the same today, yesterday, and forever” (Hebrews 13:8).

Meaning, if God said it yesterday, He still means it today. Now, let us see what Deuteronomy teaches.

The truth is that obedience to God brings blessings to us. That is a primary principle in what it means to be a child of God. Failure to understand this basic principle and implement it is to forfeit God’s BEST in your life. If you obey the Lord, you show your love for Him. It is often the case that Christian’s get out of fellowship with God and no longer fully trust Him. If you have trust and faith in God, you will obey Him.

ILLUSTRATION: I have a sweet, old aunt who has this kind of trust and faith. For a short time, I lived in her basement. She lived near the Gulf of Mexico in Florida and I remember the time a very bad hurricane was headed our way. The wind outside was screaming, the huge pine trees in her yard were swaying to and fro, and the rain was pouring down so hard you could barely see. I knew that any minute a giant tree was going to fall on the house and crush us or we’d just get blown away.

I was running around like a chicken with its head cut off, worrying myself sick, and what was my dear sweet aunt doing? She was calmly reading a book. I asked her how she was able to be so calm and relaxed in the midst of such a terrible storm? And she merely smiled and replied, “God knows where I am. Everything will be okay.”

We never even lost our power that day and night. The next morning I went out expecting a massive clean-up job of downed trees and limbs, and bless my soul, there was almost nothing on the ground needing cleaning up. A miracle? You better believe it!

If you go to the doctor and he tells you that you have a particular medical problem and prescribes some medicine for you, you take it. That is proof you have faith in him because you are willing to do what he tells you. God is our Creator. He created us and the entire universe. He SPOKE it into existence. Do you really believe that? Proof of that would be to trust Him and do what He says.

We say we believe that the Bible is God’s Word, but if we do not live by what God has said, then do we really believe the Bible is God’s Word? You can believe that God exists with head knowledge, but that’s not what I’m saying here. If you don’t follow your doctor’s instructions, you don’t believe him and you have no trust in him and no faith either. Likewise, you have no faith or trust in God until you do what He tells you.

Another illustration: General George Patton was once asked what he thought of the Bible. He replied, “I read it every” (BLANKY, BLANK DAY). There is no magic in just reading the Bible. A lot of folks read the Bible, and are totally lost in sin, and will go to hell when they die. God’s blessings come when we apply His Word to our lives. Knowing the principles of the Bible does not bring God’s blessings. If we do not apply them, it is simply a mental exercise. Yet, if we, with our hearts, truly trust the Lord, then we will apply the Word to our lives, and then the Holy Spirit blesses and guides us.

But do not expect God to bless you if you don’t live as He says—which means to live a decent respectable abundant and happy life. He will allow you live as you want to. However, don’t expect to live a happy and productive life. Don’t expect to win over to Christ your family and friends who are lost and on their way to hell. Don’t expect God to answer your prayers, and don’t be alarmed when God begins to chasten you to correct your sin.

In Deuteronomy 11:8-15, God promised the early Israelites a blessing. In verse 8, He told them to keep God’s commandments, and they would be strong. In verse 9, He told them keep God’s commandments, and their days would be prolonged. In verse 13, He told them to diligently obey God. That means with great attention and energy. What then, was God’s promise? (1) I will send you rain. (2) I will send you grass in your fields. God says our material prosperity is tied to our obedience to Him.

If you do not do what God says, then do not be upset by the trouble that will come your way. God loves us too much to let us continue on in disobedience to Him. Just as loving earthly fathers punish their children in order to teach them to behave correctly our loving heavenly Father does likewise to His children.

So, what is the conclusion? God is still the same today as He was in ancient Israel’s day. He promised to bless them IF they obeyed Him. And, He will bless us today IF we obey Him. Obedience brings blessings. Disobedience brings a loss of fellowship with God and trouble down on you. What will it be for you? A blessing or God’s chastisement? It is entirely up to YOU. God wants to bless you, but you have to let Him.

Now this will not work for you if you are not a true born-again Christian. You must trust God to save you from your sins, repent of them, believe on His son, Jesus, who died for you, and turn to Him for salvation.

“For God so loved the World, that He gave His only begotten Son that whosoever believes on Him, should not perish, but have everlasting life” (John 3:16).

Choose today, tomorrow is not promised to anyone.

God's Everlasting Mercy

God's Everlasting Mercy
by Henry Morris III, D.Min. *

God's mercy is a monumental theme in Scripture, the English word appearing some 341 times in the Bible. The four Hebrew and three Greek words associated with this term appear a total of 454 times and are also translated as "kindness," "lovingkindness," "goodness," "favor," "compassion," and "pity." Of the sixty-six books of the Bible, only sixteen do not use one of these words for mercy. Even though "mercy" is an important concept, it is somewhat difficult to prescribe a definition, especially since "grace" is occasionally closely coupled with it.

However similar they may appear to be, these words are not synonyms. "Grace" is most often associated with the sovereign dispensing of totally undeserved favor, and is specifically connected to salvation. "Mercy" is more often connected to the withholding of judgment: "For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment" (James 2:13).

Psalm 136 repeats the theme "for His mercy endureth forever," each of the 26 verses listing incomparable aspects of God's kindness to us. As all of us begin the season of thanksgiving and celebration of God's bounty and provision (both physical and spiritual), join with me in refreshing our knowledge of His mercy.

God is good!

"It is of the Lord's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness" (Lamentations 3:22-23).

"The Lord is good to all: and his tender mercies are over all his works" (Psalm 145:9).

"Delight thyself also in the Lord; and he shall give thee the desires of thine heart" (Psalm 37:4).

God is above all and sovereign!

"Who is a God like unto thee, that pardoneth iniquity...because he delighteth in mercy.... He will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea" (Micah 7:18-19).

"The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children" (Psalm 103:17).

Because He is the "King eternal, immortal, invisible, the only wise God" (1 Timothy 1:17) and He is "the blessed and only Potentate, the King of kings, and Lord of lords" (1 Timothy 6:15), we should therefore "give thanks to the Lord of lords: for his mercy endureth for ever" (Psalm 136:3).

God does great wonders!

The creation of the universe stands out among all of the religions of the world as unique to the God of the Bible. It distinguishes all of the principalities and powers of this universe from the One who created the heavens and the earth (1 Corinthians 8:5-6). We cannot even understand the triune nature of God apart from what He has revealed of Himself in the creation (Romans 1:20). The very gospel of God has its everlasting foundation in the creation (Revelation 14:6-7). God's "signature" is written throughout the universe, so much so that He used the evidence of His design and authority integrated into the ecosystems of the earth to prove His deity to His servant Job (Job 39-40). We do well to honor "him who alone doeth great wonders: for his mercy endureth for ever" (Psalm 136:4).

God is a great deliverer!

The exodus of the nation of Israel from Egypt still stands as one of the most intriguing and awe-inspiring events of history. Nothing in the annals of human events comes close to the intervention of the "I AM THAT I AM" in the affairs of nations. God came "down to deliver" (Exodus 3:8) and to display His "signs and wonders" (Exodus 7:3) "against all the gods of Egypt" (Exodus 12:12). Never before or since has God taken "him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors" (Deuteronomy 4:34).

In the context of New Testament Christianity, our God has delivered us from "the power of Satan" (Acts 26:18) and "darkness" (Colossians 1:13) into "his marvelous light" (1 Peter 2:9). We have been set free from "the law of sin" (Romans 8:2) and from "this present evil world" (Galatians 1:4) to the "glorious liberty of the children of God" (Romans 8:21). The same God who "overthrew Pharaoh" is the Savior who will "deliver the godly out of temptations" (2 Peter 2:9) and "from every evil work" (2 Timothy 4:18) and has "given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust" (2 Peter 1:4).

God is a great provider!

There are three specific examples given in Psalm 136 of God's sovereign provision. He protects and shelters during the "wilderness." He makes possible victories over great "enemies." And He gives "food to all flesh" The details of God's provision and the many examples in the Scripture are inexhaustible. Yet in these three areas, we find hope for any situation "in time of need" (Hebrews 4:16).

Were it not for the promises of deliverance from our enemies so replete throughout the Scriptures, were it not for the hope that we would see deliverance "in the land of the living" (Psalm 27:13), and were it not for the confident knowledge that "evildoers shall be cut off" (Psalm 37:9), we could be in constant fear and torment. God does promise to bring us victory! We are told that He will fight for us! We are not left to our own devices! Jesus said, "All power is given unto me in heaven and in earth.... and lo, I am with you always, even unto the end of the world" (Matthew 28:18-20).

Finally, while we are never to take God's provision for granted--"give us this day our daily bread" (Matthew 6:11)--we need to be reminded that the mercy of God extends far beyond the care of His own. "He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matthew 5:45). God is "the God of the whole earth" (Isaiah 54:5). We often get caught up in trying to make provisions for a "rainy day" in a future that is unknowable and unsecured, but God knows that we "have need of all these things" (Matthew 6:32). Whatever our circumstances may be, God knows, understands, and will make sure that "his mercy endureth for ever"

Heavenly Father, we would give Thee thanks and praise for Thy great mercies to us this day. We acknowledge that our words are not sufficient to honor Thy majesty or our minds capable of understanding how to express our thanks. Yet we would offer them to Thee as all that our heart, our soul, and our mind can speak. Please accept them as offerings of a sweet smell before Thy throne.