Is What I'm Reading Really God's Word?

IS WHAT I’M READING REALLY GOD’S WORD?

 Despite the ever-increasing number of Bible translations in English, a large percentage of American Evangelicals have not read the Bible in its entirety even once. (And once is not enough!)

Not only has the plethora of Bible translations not increased knowledge of the Bible, these translations have actually hindered that knowledge. The confusion began with the translation theory espoused by Eugene A. Nida (1914-2011) called Dynamic Equivalence.  According to this theory, Bible translations do not need to convey the formal equivalence of the words in the original language, but rather the equivalent meaning of the entire verse or sentence in a modern context.  A Dynamic Equivalent translation does not have to account for every word in the original language, nor does it have to preserve the historical, cultural, social, or religious context of the original. 

This type of translation distances readers from the biblical setting and obscures the message as it was understood by the original audience.  Relieved of the constraints of formal linguistic equivalence in translating the Bible, the translators of such Bibles as the New International Version, Today's New International Version, the Good News Bible, The Message, the New Living Translation, Contemporary English Bible, and others, went beyond their own principles to insert human commentary into the translation itself!  The beloved 23rd Psalm demonstrates this egregious license taken by the "translators" of three popular versions.  Note how verse 5b is "translated" in the following versions:

"You welcome me as an honored guest"  (Good News Bible)
"You welcome me as a guest, anointing my head with oil" (New Living Translation)
"You honor me as a guest"  (Contemporary English Version)

The original text simply reads, "You anoint my head with oil."  So why do these three translations have this business about the "honored guest"?  It is because some commentators believe that David leaves the "shepherd-sheep" imagery and moves to a picture of an oriental banquet where the honored guests would have their heads anointed with perfumed oil.  This interpretation is not universally accepted, however.  For example, commentator Leupold writes: "]I]t is not going too far to point out that all may still be strictly within the figure of the shepherd's activity if he is a faithful man. For, in the first place, the 'table' (shulchan), as dictionaries point out, was in days of old a large piece of leather on which food was set or, in this case, on which some supplementary reserve fodder might be spread by the shepherd on days when forage was scarce.  In like manner shepherds are still known to carry a little flask of oil to anoint the scratched face of the sheep that was obliged to seek its food among thorns and brambles." (Leupold, Psalms)  The main point here is that either point of view is an interpretation, not a translation.  But in the above versions, the translators give you the impression that they are conveying the Word of God.  They are not!  It is their interpretation!

And let's not imagine that the ubiquitous New International Version (NIV) has refrained from such interpretative license.  The NIV translators can't let the reader interpret what "seal" means in John 6:27 and Ephesians 1:13.

"On him [the Son of Man] God the Father has placed his seal of approval.  (John 6:27, NIV, TNIV) (The words in italics are the words the translators added by way of their interpretation.)

"Having believed, you were marked with a seal, the promised Holy Spirit . . ." (Eph. 1:13 NIV) (Again the italicized words imply an interpretation.  The original simply says, "you were sealed...")

By rendering "sealed" differently in these two passages, the translators are giving their interpretation that these verses do not mean the same thing.  That should be for the reader to decide from a faithful translation of the original words.

Another New Testament word that the NIV translators feel they must interpret for us is the Greek word sarx, which literally means "flesh."  In Paul's epistles, especially Romans 7 and 8 and Galatians 5, the NIV translates that one word as "sinful nature."  That is an interpretation, not a translation.  While most of those passages undoubtedly do refer to the sinful impulses of our bodily appetites, some passages may be referring simply to human (fleshly) effort, which cannot fulfill God's law.  The point is that the reader is not given the opportunity to reflect on the meaning of "flesh" in those passages; the "translators" have interpreted it for us!  We also need to recognize that the same word, sarx, is used in reference to  Jesus' human nature: "The Word became flesh and dwelt among us..." (John 1:14)  "The gospel of God...concerning His Son, who was born of a descendant of David according to the flesh..." (Romans 1:1b, 3 NASB) "Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil,..." Hebrews 2:14) and other passages. 

A simple concordance search of the word "flesh" will reveal that it is used in many different ways, some literal and some figurative.  Faithful translations like the KJV, NKJV, ESV, and NASB translate the word as it stands in the original and allow the reader to interpret it.  "Dynamic Equivalence" translations like the NIV, TNIV, GNB, CEV, and many others, do the interpreting for us--correctly or incorrectly--right in the text!   

So are we really reading the Bible when we read those so-called translations?  These hybrids between the Bible and commentary used to be called paraphrases, which indeed they are.  Now the same paraphrases are being peddled as the Bible. The father of Dynamic Equivalency, the late Eugene Nida, frankly admitted that he did not believe the average Christian was capable of understanding the Bible for himself or herself.  Therefore the scholars feel they have to expand on God's Word so we can understand its meaning.

Bible knowledge is pathetically weak among professing Christians in America, and I suspect in other “Christian” countries as well.  One reason, I believe, is what Leland Ryken calls the "destabilized text" of many modern translations. (Choosing a Bible: Understanding Bible Translation Differences) (See also Translating The Truth)  In their attempt to tell readers what the Bible means, Dynamic Equivalence translators have obscured what the Bible says.  Fortunately, there are good modern translations that strive to convey the Word of God in the very words of God.  The New King James Version updates the archaic language of the matchless King James Version, the New American Standard Bible is known for its faithful adherence to the tenses and nuances of the original, especially the Greek verb tenses in the New Testament, and the English Standard Version offers a flowing literary translation that seeks to account for each word in the original.

I for one would like to see an end to the dominance of the NIV and see Christians once again studying a faithful, accurate translation of the Bible.

Posted by Thomas L. Jones  

 

The Contagion of Holy Lives

Among the many godly people of the past who have profoundly influenced my life, three stand out for the contagious nature of their holiness.

David Brainerd was a missionary to the Indian tribes in the American colonies in the mid-1700s.  He was known for his intensely devoted prayer life.  He would regularly rise before dawn and kneel in the snow praying for his beloved Indians.  He suffered emotionally from depression and physically from tuberculosis.  His diaries are rich with his longings for a closer walk with Christ, for a holy life that would glorify Christ and win others to Him.  Brainerd's final entry in his diary just days before he died at age 29 reads:

"My soul was this day, at turns, sweetly set on God: I longed to be with him, that I might behold his glory.  I felt sweetly disposed to commit all to him, even my dearest friends, my dearest flock, my absent brother, and all my concerns for time and eternity.  O that his kingdom might come in the world; that they might all love and glorify him for what he is in himself; and that the blessed Redeemer might see of the travail of his soul, and be satisfied!'  O come, Lord Jesus, come quickly! Amen."

When I returned from missionary service in Italy, a visited my beloved professor Dr. Eugene J. Petersen.  He commented that the seminary students he was currently teaching felt that Brainerd was wrong to take such poor care of his health, neglecting it to press on in his ministry to the Indians.  "What do you think, Tom?" Dr. Petersen asked.  I responded, "I'm not worried about there being too many David Brainerds!"  The professor smiled and nodded.

Over a half-century later, a godly young scholar named Henry Martyn discovered David Brainerd's diary, and according to Martyn's biographer, he "found his hero.  He who would know Martyn must ask what manner of man was that Brainerd who called out his depths of admiration." (Henry Martyn by Constance E. Padwick)  References to David Brainerd made their way into Henry Martyn's journals:

"I thought of David Brainerd, and ardently desired his devotedness to God and holy breathings of soul."

"Read David Brainerd today and yesterday, and find as usual my spirit greatly benefited by it.  I long to be like him; let me forget the world and be swallowed up in a desire to glorify God."

"Read Brainerd.  I feel my heart knit to this dear man, and really rejoice to think of meeting him in heaven."

Henry Martyn forsook a promising career in Cambridge University to serve nobly as a chaplain and missionary in India.  Martyn also suffered from tuberculosis, and shortly after delivering his Persian translation of the New Testament to the British Ambassador in Iran, who then gave it to the Shah, Henry Martyn went to his Lord at the age of 31.  According to Dr. Petersen, "One historian has said, 'There is no more heroic figure in 400 years of English history than Henry Martyn."

On to 1831.  The saintly Scottish pastor Robert Murray McCheyne wrote in his diary on November 12:

"Reading H. Martyn's Memoirs.  Would I could imitate him, giving up father, mother, country, house, health, life, all for Christ.  And yet, what hinders?  Lord, purify me, and give me strength to dedicate myself, my all, to thee!"

It is reported that the very presence of McCheyne on the church platform, before he said a word, had the effect of bringing people to tears of repentance.  McCheyne suffered heart problems that had taken his godly brother, and Robert died at age twenty-nine.  His eulogy in an Edinburgh periodical included these remarks:

"Robert Murray McCheyne!  To dwell on his saintly character would be a pleasant theme . . . To know him was the best interpretation of many texts.  At least we have a clearer conception of what is meant by a 'hidden life,' and a 'living sacrifice,' and can better understand the sort of life which Enoch led, since we made the acquaintance of Robert McCheyne."

Brainerd to Martyn to McCheyne--what contagious holiness!  Oh, that their influence had been greater on me!  I have lived well over twice as long as any one of them did, yet my life falls so short of theirs.  Young people, look to real heroes.  Those who have and manifest the power of God in a holy life are the true super-heroes!

He Brought Us Out...That He Might Bring Us In

Deuteronomy 6:23 is rich with blessing for those who are seeking God's guidance and reassurance.

As God prepared Israel through hardships and trials for their "exodus" and eventual conquest of the land of promise, so He also prepares each of His children for His purpose for them before He brings them out and sets their potential before them.  But just as that generation who was led out of Egypt failed of the grace of God, failed to believe His promises and submit to His revealed will, we may also rebel and lose out on our greatest potential for life and ministry.

In Deuteronomy, Moses addresses the new generation that is about to enter the Promised Land.  He assures them that God did not bring them out of bondage just to abandon them to their own resources.  "Then He brought us out from there that He might bring us in, to give us the land of which He swore to our fathers."

God does not bring us out of the bondage of our old sinful life just to leave us to our own resources.  As the Apostle Paul wrote: (I am) confident of this very thing, that He would has begun a good work in you will complete it until the day of Jesus Christ."  (Philippians 1:6)  Likewise, David could confidently proclaim, "The LORD will perfect that which concerns

me . . . " (Psalm 138:8)

Nor does the Lord direct our circumstances for no reason, or leave us to "chance."  When He moves us from one place or situation to another, it is for our good and His glory.  In His sovereignty, He uses even our less-than-wise choices and other people's wicked acts to accomplish His purposes.  "God causes all things to work together for good to those who love God, to those who are called according to His purpose."  (Romans 8:28 NAS)

How to Call a Godly Pastor

Over the decades that I have been an ordained minister, I have watched many churches conduct pastoral searches. Too often the church's final choice turned out to be disappointing, or worse.

The basic problem is that churches rarely use biblical standards for evaluating a pastoral candidate.  There are many books, denominational guidelines, and checklists for pastoral searches, yet most of them neglect the clear instructions of the New Testament as to the kind of man God says should serve Him and the flock. 

There are four specific passages of Scripture that outline and explain the qualifications of a godly pastor.  Here they are, the most specific first: 1 Timothy 3:1-7; Titus 1:5-9; 1 Peter 5:1-4; Acts 20:28-32.  Through a careful observation of these passages, we can glean a list of biblical qualifications by which to evaluate a pastoral candidate:

• Husband of one wife (morally pure and faithful) (1 Tim. 3:2; Titus 1:6)
• Good manager of his own household (1 Timothy 3:4; Titus 1:6)
• Temperate (1 Timothy 3:2)
• Prudent, sensible (1 Timothy 3:2; Titus 1:8)
• Respectable (1 Timothy 3:2)
• Hospitable (1 Timothy 3:2)
• Able to teach (good communicator of biblical truth) (1 Timothy 3:2b)
• Ministers according to God's will as revealed in Scripture (1 Peter 5:2; Titus 1:9)
• Able to defend the faith with sound doctrine Titus 1:9
• Not addicted to wine (1 Timothy 3:3; Titus 1:7)
• Not pugnacious or quick-tempered (1 Timothy 3:3; Titus 1:7)
• Not self-willed (Titus 1:7)
• Gentle (1 Timothy 3:3)
• Not contentious, argumentative (1 Timothy 3:3)
• Free from the love of money (1 Timothy 3:3; 1 Peter 5:2b)
• Not a new convert (1 Timothy 3:6)
• Good example to the congregation (1 Peter 5:3)
• Of good reputation outside the church (1 Timothy 3:7)
• Just, righteous (Titus 1:8)
• Holy, devout (Titus 1:8)
• Self-motivated, eager (1 Peter 5:2)
• Alert to spiritual danger (Acts 20:28, 31a)
• Compassionate  (Acts 20:31b)
• Overall--Above Reproach 1 Timothy 3:2; Titus 1:6

Since no one is perfect, a church might rank candidates as to the degree to which each demonstrates these characteristics.  For example, one candidate may exhibit more hospitality than another, yet be weaker as a teacher.  A candidate may be a bit fiesty, but he expounds the Word well and can defend the faith.  But please note: Certain qualifications are absolute--yes or no. For instance, if a candidate is not morally pure, faithful to his wife, he is not qualified for the pastorate. Also, if he is addicted to either money or wine, look elsewhere. 

Of course there are other factors to consider when calling a pastor, like his compatibility with the congregation and the local culture, his style of preaching, teaching, and other aspects of ministry. But the Scriptural qualifications listed above need to be settled first.  If a pastoral candidate is deficient in God's standards, how could he possibly be an effective pastor?

Is Modern Israel a Fulfillment of Prophecy?

This question has drawn heated debate among Christians since the modern State of Israel was founded on May 14, 1948.  Some interpret the regathering of Israel as already fulfilled by the return of Jews to Jerusalem and Judea from Babylon in fulfillment of the prophecy of Jeremiah 29:10.  They would say the culmination of that regathering was the first Advent of Messiah Jesus, at which time the faithful remnant received Him and the rest were eventually driven out of the land again. The next event, then, would be the return of Messiah to set up His Kingdom, which will include the faithful remnant of Israel and the faithful Gentiles who are "grafted in" (Rom. 11:17)  to be "fellow heirs" with Christ (Rom. 8:17; Gal. 3:29; Eph. 3:6).  This view would not preclude another regathering of ethnic Jews to the land, but neither would it require it.


Most who hold the above view would also view the 1,000-year reign of Christ in Revelation 20:2-7 as figuratively picturing the Church Age.  They as are known as a-millennialists.  They hold that Christ will return to judge the world and set up His eternal kingdom in a new heaven and a new earth. A similar view is that of the post-millenialists. They are the eschatological optimists: they believe that through the ministry of the Church, the gospel will at last conquer evil and prepare the world for the return of Messiah who will establish His universal reign. In both of these views, the regathering of Israel is past, and thus there is no prophetic significance to modern Israel.


The popular Dispensational view of prophecy sees modern Israel as the fulfillment of the prophecies of Israel's regathering (Deuteronomy 30:3-4; Isaiah 43:5-7; Micah 2:12; Zephaniah 3:20, et al) before the return of Messiah to establish His Millennial Kingdom, over which Jesus will rule from the Throne of David for a literal 1,000 years. To Dispensationalists the Millennium pertains to Israel as God's "earthly people."  They see two peoples of God--Israel and the Church--one earthly and one heavenly, for which God has separate purposes.


Despite my use of the third person in the very brief summaries above, I do not dismiss any of these views entirely. Each makes valid Scriptural observations which ought to be given serious thought.  Still, as coherent systems, they cannot all be right.  For now, I would like to point out one prophecy concerning Israel's regathering that may help us understand what God is doing in that land today.


One common objection to viewing modern Israel as a fulfillment of biblical prophecy is the belief that when God regathers Israel, they will return in belief, as a holy people who have received their Messiah.  The prophecy of the Valley of the Dry Bones in Ezekiel 37:1-14 may shed light on that issue:

The hand of the LORD was upon me, and He brought me out by the Spirit of the LORD and set me down in the middle of the valley; and it was full of bones. He caused me to pass among them round about, and behold, there were very many on the surface of the valley; and lo, they were very dry. He said to me, "Son of man, can these bones live?" And I answered, "O Lord GOD, You know." Again He said to me, "Prophesy over these bones and say to them, 'O dry bones, hear the word of the LORD.' "Thus says the Lord GOD to these bones, 'Behold, I will cause breath to enter you that you may come to life. 'I will put sinews on you, make flesh grow back on you, cover you with skin and put breath in you that you may come alive; and you will know that I am the LORD.'" So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. And I looked, and behold, sinews were on them, and flesh grew and skin covered them; but there was no breath in them. Then He said to me, "Prophesy to the breath, prophesy, son of man, and say to the breath, 'Thus says the Lord GOD, "Come from the four winds, O breath, and breathe on these slain, that they come to life."'" So I prophesied as He commanded me, and the breath came into them, and they came to life and stood on their feet, an exceedingly great army. Then He said to me, "Son of man, these bones are the whole house of Israel; behold, they say, 'Our bones are dried up and our hope has perished. We are completely cut off.' "Therefore prophesy and say to them, 'Thus says the Lord GOD, "Behold, I will open your graves and cause you to come up out of your graves, My people; and I will bring you into the land of Israel. "Then you will know that I am the LORD, when I have opened your graves and caused you to come up out of your graves, My people. "I will put My Spirit within you and you will come to life, and I will place you on your own land. Then you will know that I, the LORD, have spoken and done it," declares the LORD.'"

This prophecy presents a progression in Israel's regathering: first, the "bones" come together, then sinew and flesh covers them, and lastly, the spirit (Hebrew ruach, wind, breath, spirit) is given.  Often in biblical prophecy, events that are far apart in time are seen prophetically as close together.  Such is the case with various prophecies of Christ's first and second advents.  The regathered Jews from various parts of Europe looked, sometimes literally, like dry bones, weak and helpless in a hostile land. But God granted them sinew, strength to fight for a homeland. Though they have grown stronger as a nation, they are still relatively weak in the face of the forces against them.  For the most part they do not acknowledge God, much less Messiah Jesus, as their Deliverer to whom they owe their very existence. Yet there is evidence that God is breathing life into the dry bones in Israel. Response to the gospel of Jesus the Messiah is growing, and congregations are being formed.


Is all this in fulfillment of prophecy?  You decide.  In any case, the spiritual salvation of Jews and Arabs in that troubled region ought to motivate our prayers, not the political maneuvering of men destitute of the truth. "Pray for the peace of Jerusalem," David exhorted. "May they prosper who love you."  (Psalm 122:6)

The High Priest's Benediction

After the Exodus of Israel from Egypt, while they were still in the desert of the Sinai peninsula, God instructed, through Moses, the High Priest Aaron and his sons as to how they were to bless the people of Israel when they came to worship and offer sacrifices.  This benediction is recorded in Numbers 6:24-26: 

The LORD bless thee, and keep thee;
The LORD make His face to shine upon thee, and be gracious unto thee;
The LORD The LORD lift up His countenance upon thee, and give thee peace.

You noticed, I'm sure, that I quoted from the old King James Version of the Bible.  I did this on purpose, because in this passage the Elizabethan English more accurately translates the Hebrew original.  In Hebrew the form of the verb tells the reader if the writer is addressing a group of people or an individual.  Unfortunately, in Late Modern English we have lost that distinction when we use the word you. In Early Modern English (also known as Elizabethan English), ye and you were plural for the subject and object of a sentence respectively.  When addressing one person,  the writer or speaker would use thou for the subject and thee for the object.

Well, this grammar lesson also has a spiritual lesson in the Aaronic Benediction: God is directing his blessing upon individuals in Israel.  This is not a corporate blessing; it is personal.  When a devout Israelite came to the Tabernacle to offer a sacrifice for his sins, or a sacrifice of thanksgiving, or a vow, or a peace offering, or any one of the many offerings, the priest was to pronounce the Name of the LORD upon that person in the form of the above blessing, and God assures the worshiper of His blessing.

And what a blessing!  God will make His face to shine upon the individual, lightening whatever darkness may be in the repentant sinner's heart and mind.   God will be gracious to him, granting His mercy and free favor.  God will lift up His countenance (or face, the same word) upon the worshiper. 

When God is said to look upon someone, that person is either the object of God's salvation and blessing, or the object of His judgment.  Psalm 33 conveys the first sense: 

Behold, the eye of the LORD is on those who fear Him, On those who hope in His mercy, To deliver their soul from death, And to keep them alive in famine. Our soul waits for the LORD; He is our help and our shield. For our heart shall rejoice in Him, Because we have trusted in His holy name. (Psalm 33:18-21, New King James Version)

The contrasting purposes of God in looking upon individuals are declared in Psalm 34: 

The eyes of the LORD are on the righteous, And His ears are open to their cry. The face of the LORD is against those who do evil, To cut off the remembrance of them from the earth.  (Psalm 34:15-16, New King James Version)

The sincere worshiper who comes before the LORD with a repentant heart, trusting in the complete, finished sacrifice of Jesus Christ for his sins, can be assured of the blessing of God's approving countenance.  And best of all, he or she can enjoy God's peace, His Shalom!

Benediction of Protection

The LORD is your keeper; the LORD is your shade on your right hand. The sun shall not smite you by day nor the moon by night.  The LORD will protect you from all evil; He will keep your soul.  The LORD will guard your going out and your coming in from this time forth and forever.  Psalm 121:5-8


If anything characterizes our world today it is uncertainty.  The world markets are in turmoil because of unceratinty.  It is the threat of disaster more than the reality of it that causes near panic on both Wall Street and Main Street.  It is a time when trust in all human devises, personalities, and organizations fail.

That's a good time for Christians!

When we realize that only the Creator of Heaven and Earth is in ultimate control of our lives and our destinies, we can find peace and security in Him and His promises.
Psalm 121 is one of the "Psalms of Ascension" that were sung or recited by pilgrims as they ascended to Jerusalem for the seven feasts of Israel.  The journey was very long and arduous for many, and it could be dangerous.  The message of Psalm 121 would comfort and encourage the worshipers as they pressed on toward the Temple of the LORD.

We, too, can find encouragement in God's promise to protect us in our long journey to the heavenly Temple of God--what John Bunyan called "The Celestial City" in The Pilgrim's Progess.  The first and only qualification is that we truly belong to the LORD.  And we can be sure of that if we have trusted in the Savior, Messiah Jesus, and received Him.  (See John 1:12-13)

The verses above promise that the LORD will shade "your right hand."  The right hand was a metaphor for service and labor, and shade represented protection.  The LORD protects our labor and service from all circumstances, day or night.  He will keep us from all evil, physical, financial, or most importantly, spiritual.  This does not mean that nothing unpleasant will come into our lives.  But it does mean that God will not allow anything "evil" into our lives.  If He allows pain and difficulties into His child's life, He designs it for good.  "And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose." (Romans 8:28)  He will keep (or guard) or souls. 

"The LORD will guard your going out and your coming in . . ."  All your daily business is under the watchcare of Almighty God! We can go about our work, the care of our families, and, yes, even our investing, with the confidence that God is caring for us.

We can have certainty in uncertain times, if we are God's redeemed children.  He cares for His own!