Thoughts in Repose

Here I am back with another meditation. It has been awhile. I am presently in the task of taking the meditations I have written so far and having them bound together in a book. And I have not been particularly moved to write another. But today is an exception. I am in the process of slowly reading through a book by that brilliant Catholic nun, the late Sister Miriam Joseph. The book is entitled Shakespeare’s Use of the Arts of Language. That dear woman forgot more about language and grammar than I will ever know. Her Catholicism notwithstanding, she was a tremendous scholar and I have learned some very valuable things from her. I hope through grace that she is one of God’s elect who was deceived by her Catholic upbringing. Should that be the case, I look forward to seeing her one day and thanking her for the contribution she made to my life and ministry. Of course, first thanks and praise go to God from Whom all blessings flow from whatever source.

Anyway, reading in her book today she was commenting on the subject of ethos. She defines ethos as “the persuasion exerted upon the minds and hearts of the audience by the personal character of the speaker, causing them to believe in his sincerity, his truth, his ability, his good will toward them.” Now it is not my intent to write today about ethos. I just thought I should let you know what it meant since I mentioned it. But as she was writing about this, she cited an example of ethos in a quote from Banquo, one of the characters in William Shakespeare’s play Macbeth. Here is a line from that quote that grabbed me:

“Merciful powers, Restrain in me the cursed thoughts that nature gives way to in repose!”

Let that statement sink in. Think about what you think about when you are in repose, when you are not busy with something else and your mind can go wherever. Do your thoughts turn to lust after forbidden things? Or do they indulge covetousness for things you neither need nor can afford? Do your thoughts turn to burning anger against someone who offended you so that you wish evil upon them for what they did to you? Do you relish imagining that evil happening to them? Do your thoughts visit things in the past better forgotten than played over and over in the mind? If so, these are so many “cursed thoughts that nature gives way to in repose.” And just as Banquo sought help from heaven to restrain such “cursed thoughts”, so ought you. Consider these prayers and adopt them for your own:

Psalms 19:13  Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

14  Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

Psalms 51:10  Create in me a clean heart, O God; and renew a right spirit within me.

Psalms 119:36  Incline my heart unto thy testimonies, and not to covetousness.

But we have a responsibility to guard against these “cursed thoughts” as well. We have this commandment given to us:

1 Peter 1:13  Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ….

Now just what is it to “gird up the loins of your mind”?

Gird - To surround, encircle with a belt or girdle, esp. for the purpose of confining the garments and allowing freer action to the body. Fig. To prepare for action; to brace up for, to, or to do something.

When you gird a garment about you, you are restraining that garment so that it does not impede your movement. This would be especially true in a time when people wore flowing robes. So the lesson is that we should not allow our thoughts to roam about without restraint. We should confine them to those things that best prepare us to serve our God, wage the Christian’s warfare, and be ready for the appearing of our blessed Lord.

In attempting to “gird up the loins of your mind,” first cultivate a hatred of these “cursed thoughts.” If you hate them, you will mount greater resistance against them.

Psalms 119:113  I hate vain thoughts: but thy law do I love.

Secondly, recognize that moments of repose, when the mind is not occupied, are moments of vulnerability. You will be more on your guard if you recognize the times when you are most vulnerable. Thirdly, fill your mind with the right kind of matter so that in moments of repose your mind tends more in that direction than in the direction of “cursed thoughts.” And consciously focus your thoughts to think on this wholesome matter so that the mind is trained and strengthened to go there when you are in repose.

Psalms 119:97  O how love I thy law! it is my meditation all the day.

Psalms 119:148  Mine eyes prevent the night watches, that I might meditate in thy word.

Philippians 4:8  Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

It is a fact that our mind thinks on what we feed it. So be careful what you fill your head with, because that will likely be what comes to the fore when you are “in repose.” And lastly, whilst repose is a blessing and something we all need, we must guard against too much repose. The old saying is true: “An idle mind is the devil’s workshop.” And nowhere was this more clearly illustrated than in the infamous Sodom.

Ezekiel 16:49  Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

50  And they were haughty, and committed abomination before me: therefore I took them away as I saw good.

May these verses rather characterize your thoughts in the hours of your repose:

Psalms 4:4  Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

Psalms 63:5  My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:

6  When I remember thee upon my bed, and meditate on thee in the night watches.

The Sudden Provocation

For today’s meditation I want to direct your attention to an outstanding quote from the writings of C. S. Lewis:

“Surely what a man does when he is taken off his guard is the best evidence for what sort of man he is. If there are rats in a cellar, you are most likely to see them if you go in very suddenly. But the suddenness does not create the rats; it only prevents them from hiding. In the same way, the suddenness of the provocation does not make me ill-tempered; it only shows me what an ill-tempered man I am.”

Does that sting or does that sting? Most any person, even an ill-tempered one can display a nice disposition when everything is going his way and nothing is provoking him. Our true disposition is really revealed in the trying circumstances of life, in those circumstances that cross our wills and provoke us.

Charity, which is Christian love, is the crowning characteristic of a true Christain. Paul calls charity “a more excellent way” (1Corinthians 12:31), “the bond of perfectness” (Colossians 3:14) and “the end (fulfillment) of the commandment” (1Timothy 1:5). Christian love is love that is patterned after the example of Christ.

John 13:34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

35 By this shall all men know that ye are my disciples, if ye have love one to another.

To love another after the example of Christ is what shows us to be His disciples. And being a disciple of Christ is being a Christian.

Acts 11:26 ….And the disciples were called Christians first in Antioch.

In 1Corinthians Paul defines charity by listing its characteristics. In the heart of these characteristics we find this:

1Corinthians 13:4-5 Charity…seeketh not her own, is not easily provoked….

In not seeking her own charity puts the good of others before herself. Satan is always tempting us to put our self-interest ahead of the interest of God and others. Consider that envy, vaunting, being puffed up, and unseemly behaviour, the things that charity does not do (1Corinthians 13:4-5), all proceed from self-interest and self-serving. In contrast, our Lord Jesus Christ said: “I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). This was His very meat.

John 4:34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

Fulfilling the ministry that he had received of the Lord Jesus was dearer to the apostle Paul than his very own life.

Acts 20:24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

Such self-denial is the very crux of Christian discipleship.

Luke 9:23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

And it is such self-denial that will kill out those rats in the cellar that are discovered when you suddenly enter upon the scene.

Now right after Paul says “charity seeketh not her own,” he says charity “is not easily provoked.”

Provoked – ppl. a. Irritated, angry, annoyed.

This characteristic of charity logically follows upon the fact that charity “seeketh not her own.” When doing our own will, having our way is our foremost concern, we set ourselves up to be easily provoked. Consider how much our Lord, the great Exemplar of charity, endured without lashing back in anger, as we are all too often apt to do.

1 Peter 2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

22 Who did no sin, neither was guile found in his mouth:

23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously….

  

So if you find you are easily or suddenly provoked, consider in the provocation how much your own self-interest is being crossed. Perhaps you are just too much into serving yourself and looking out for your interests rather than those of God and others. None of us would get angry as much as we do if we just weren’t so easily provoked. And none of us would be so easily provoked if we weren’t so into ourselves, our wants, our plans, and our feelings.

Now notice that it does not say that charity is not provoked at all. It is just not easily provoked. There is a place for anger. But that place is not right away or suddenly at the slightest provocation.

Proverbs 14:17 He that is soon angry dealeth foolishly: and a man of wicked devices is hated.

Proverbs 12:16 A fool's wrath is presently known: but a prudent man covereth shame.

James 1:19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

20     For the wrath of man worketh not the righteousness of God.

Lastly, it should be apparent from these foregoing verses that God holds us responsible for our anger and commands us to deal with it. We often like to blame our anger on others when they provoke us. But that did not work for Moses when others provoked him to anger.

Psalms 106:32 They angered him also at the waters of strife, so that it went ill with Moses for their sakes:

33 Because they provoked his spirit, so that he spake unadvisedly with his lips.

God still judged Moses for his outburst of anger and so will He judge us.

Filled with All the Fulness of God

Last evening I conducted a Bible study on the prayer of Paul in Ephesians 3:14-19. I zeroed in mainly on the petition of verse 19:

Ephesians 3:19 …that ye might be filled with all the fulness of God.

After the Bible study I had a lively discussion with Elder Conrad Jarrell and my grandson, Justin Sperry. In this discussion I gained a further insight that I would like to add in this blog.

By means of the auxiliary verb might Paul is letting us know that the Christian has both the capability and the opportunity to be filled with all the fulness of God. But how can this be, given that we are finite beings and God is infinite? Not even the universe can contain the immensity of God.

1 Kings 8:27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?

It is obvious from this that we cannot be filled with all the immensity of God quantitatively considered. So I used this illustration to make the point of how we can “be filled with all the fulness of God.” Take a drop of water out of the vast ocean. That single drop of water has the same composition as all the water in all the ocean. Quantitatively considered, it is not the fulness of the ocean. But qualitatively considered, it is fully all that the ocean is. Elder Jarrell elaborated on that illustration in our discussion by suggesting that you take that single drop of ocean water and drop it on a tiny ant. In doing this the tiny ant becomes filled with all the fulness of the ocean in that he is overwhelmed in all that the ocean is in terms of its character and composition. Remember, one drop of water from the ocean is fully all that all the water in the ocean is. Take one drop of that ocean water and you have what every other drop of ocean water contains individually and collectively.

So to apply the illustration, while we cannot “be filled with all the fulness of God” quantitatively, we can “be filled with all the fulness of God” qualitatively. Whatever of God fills us, is fully the same in nature and character as all the immensity of the infinite God. The God that fills me is the same God that spoke creation into existence, the same God that brought Israel through the Red Sea, the same God that thundered from Mount Sinai and gave forth the Ten Commandments, the same God that caused a virgin to conceive and bear His Son, the same God that indwelt the body of Jesus Christ and bled on the cross of Calvary, the same God that raised Christ Jesus from the dead, the same God that empowered the church with His Holy Spirit on Pentecost, and the same God that will judge the world at the end of its history. And this same God that can fill me can at the very same time fill you so that we both are “filled with all the fulness of God.”

Oh, to “be filled with all the fulness of God”! That is, for all of God to have all of me. No life is empty and meaningless that is “filled with all the fulness of God.” For as God fills me, my life takes on His character so that I become more and more godly, which means to be like God. I can never be like God in the infinity of His Person, power, knowledge, wisdom, holiness, and goodness. But to the limited extent that my finite being is capable, I can be strong, knowledgeable, wise, holy, and good like God. The difference in my godliness and God Himself is the difference between finite and infinite. My little finite self when it is filled with all the fulness of God can be a testimony of God in this world so that men can see God in and through me by seeing the likeness of God in my character and conduct. Imagine God, all the very fulness of God in me, in you, in us! And imagine God so much in us that men can see and testify to His presence in us.

Isaiah 45:14 Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.

1 Corinthians 14:24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

Ephesians 4:6 One God and Father of all, who is above all, and through all, and in you all.

1 John 4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

The Third Manifestation of the Risen Lord

In reviewing and editing my past blogs I happened across this one that I never submitted. It deals with one of the manifestations of our Lord to His disciples after He had risen from the dead. This manifestation is recorded in John 21. John 21:14 informs us that this was “now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.” For today I want to zero in on the following passage:

John 21:1 After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.

2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.

The statement is made that “Jesus shewed himself again to the disciples at the sea of Tiberias.” Then in the next verse these disciples are named with the exception of two. They are simply called “two other.” I can do no better than cite the following words of G. Campbell Morgan found in his book Searchlights from the Word. Dr. Morgan was commenting on the “two other.”

Who were the men? They were Simon Peter and Thomas, and Nathaniel, and James and John – all outstanding figures. But there were “two other,” and they are unnamed, and I believe purposely unnamed. They represent the anonymous and hidden multitudes of faithful souls, whose names are never published in human documents, and whose deeds are never recorded in human reports. To these He manifested Himself, as surely as to the others. Those “two other” represented the majority of the saints. Let all such remember that of His fullness they also receive.

Now that is profound and well worth pondering! At this time our risen Lord manifested Himself to the “two other” unnamed disciples just as He did to those who were named.

We have additional information recorded in the Bible respecting those disciples who were named. For example, a good deal of information is recorded in the New Testament about Simon Peter, James, and John. We also have more information about Thomas and Nathanael than is recorded in this chapter. But of these “two other” we know nothing more than that they were disciples of our Lord and that He appeared to them at this time. But the fact that He appeared to them just as He did to those who are named, shows that He has the same regard for them as for the others.

Those disciples who are named are no more the disciples of our Lord than those who are not named. The named disciples are examples of the multitudes of unnamed disciples. As we study their lives we see the same struggles and the same triumphs that we experience as followers of our Lord. Peter had his moment of cowardice when he denied his Lord (Matthew 26:69-75). Thomas had his moment when he doubted (John 20:24-25). Nathanael doubted the claims of Jesus at first (John 1:45-46). James and John in blind zeal shot off at the mouth one time and had to be rebuked by our Lord (Luke 9:51-56). That the named disciples could have such struggles and yet be disciples of Christ should give hope to the many unnamed disciples. And that Christ would manifest Himself to the unnamed disciples as well as to those who are named should give them encouragement. Our Lord does not forget those who are unnamed.

The following passages assure us that although we may not be named in historical records of the disciples of our Lord, our Lord has a record of us and although we see Him not now, we shall see Him in His glory as surely as every disciple that is named in the word of God.

Malachi 3:16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

2 Timothy 2:19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

2 Timothy 4:8  Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

Hebrews 6:10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

  

Which Version Most Glorifies Jesus Christ, Part 5

The AV bears a pointed witness to the divine Sonship of Jesus Christ in Acts 4:27 & 30 in referring to Jesus as God’s “holy child.”

Acts 4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together….

Acts 4:30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

In the RSV, NASV, NIV, DCV, and ESV the words “holy servant” are placed in the text instead of “holy child” thereby erasing the Holy Spirit’s testimony in these verses to the divine Sonship of Christ. The LB calls Jesus both a Son and a servant in verse 27, but does not say “Son” in verse 30. Here is another case where the NKJV joins with the other modern versions in weakening the testimony of this verse in also substituting the word servant for the word child. Even the NSRB suggests that the word servant may be substituted for the word child in these verses. Now the Scripture clearly teaches that the status of a servant is less than that of a child.

John 8:35  And the servant abideth not in the house for ever: but the Son abideth ever.

Which is greater, the temporary servant or the ever-abiding Son? And then consider this passage in Hebrews:

Hebrews 3:3 For this man (Jesus Christ) was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

4 For every house is builded by some man; but he that built all things is God.

5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

This passage clearly states that “Christ as a son” was counted “worthy of more glory than Moses,” who was faithful “as a servant.” Therefore, in calling Jesus God’s “holy child” in Acts 4:27 & 30, the AV is assigning Him a status above that of a servant. It is giving more glory to Jesus Christ than the versions that merely assign Him the status of a servant in these verses. In Acts 4:27 & 30 all the others versions we are examining line up in some way against the AV’s testimony of Christ as God’s “holy child.” Now let it be asked again, “Which version most glorifies Jesus Christ?”

The Scripture teaches that the righteousness of the saints is none other than the very righteousness of the Lord Jesus Christ Himself. This righteousness is not the product of their obedience; it is the product of His obedience.

Romans 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

1 Corinthians 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption….

2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Philippians 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith….

These verses clearly show that the righteousness of the saints is the righteousness of Christ. The AV very carefully guards this fact in its wording of Revelation 19:8.

Revelation 19:8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

However, in this case all the modern versions we have listed in these meditations line up against this Christ-honouring fact that the righteousness of the saints is the righteousness of Christ. The NASV, NIV, and NKJV call the fine linen “the righteous acts of the saints.” The NSRB calls it “the righteousnesses, i.e. the righteous acts, of the saints.” The RSV and its revision, the ESV, call the fine linen “the righteous deeds of the saints,” while the Roman Catholic DCV calls it “the just deeds of the saints.” The LB says, “Fine linen represents the good deeds done by the people of God.”  Hence, all the modern versions have the saints arrayed in their own righteousnesses produced by their own good works. Yet the Scripture declares that “all our righteousnesses (the NSRB uses this word in Revelation 19:8 – imagine that!) are as filthy rags” (Isaiah 64:6). “Filthy rags” are a far cry from “fine linen, clean and white”! The AV surely glorifies Jesus Christ in rendering the text so as to agree with the fact that the righteousness of the saints is the righteousness of Christ. The other versions subtract from Christ’s honour by ascribing this righteousness to the works of men. Which rendering of Revelation 19:8 sounds like the prophecy of the Holy Ghost?

Lastly, the glory of Christ is plainly stated in 1Peter 4:14:

1 Peter 4:14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

Here is a point-blank declaration in the AV text that Jesus Christ is glorified when His followers are reproached for His name. The last part of that verse, “on their part he is evil spoken of, but on your part he is glorified,” is deleted from the RSV, NASV, NIV, LB, DCV, and, as we have come to expect, the more recent ESV. They leave out a statement that expressly says Jesus Christ is glorified. Remembering that the Holy Spirit glorifies Jesus Christ, which version sounds like the Spirit’s testimony in this case? The one that expressly says Jesus Christ “is glorified,” or the ones that don’t? In this instance, the NSRB and NKJV behave themselves and include these words in the verse, although they are questioned in the footnotes.

From the foregoing comparisons it should be obvious to anyone that sincerely loves the Lord Jesus Christ, which version most glorifies Him. All the modern versions that we have considered go counter at some point to the AV in lessening the glory that is due to Jesus Christ. When it comes to magnifying the Lord Jesus Christ, the AV stands out in front of them all. This fact provides compelling evidence that the AV is the very inspired and preserved word of God given by the Holy Ghost. The AV is right in keeping with the testimony of the Holy Spirit in glorifying Jesus Christ. God has given to Jesus Christ the preeminence in all things.

Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

God has exalted the Lord Jesus Christ above all things.

Ephesians 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

22 And hath put all things under his feet, and gave him to be the head over all things to the church….

Philippians 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name….

God has sent the Holy Spirit to testify of this exalted Christ and to glorify Him in that testimony. From this it follows that the Bible that puts Jesus Christ up the highest is the Holy Spirit’s Bible. Therefore, we assuredly conclude that the AV is the Holy Spirit’s testimony of Jesus, His prophecy of the Scripture, His Book! May the Lord Jesus Christ be praised!

Which Version Most Glorifies Jesus Christ, Part 4

The very foundation of the Christian faith is the certainty of the resurrection of Jesus Christ from the dead.

1 Corinthians 15:12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?

13 But if there be no resurrection of the dead, then is Christ not risen:

14 And if Christ be not risen, then is our preaching vain, and your faith is also vain.

15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.

16 For if the dead rise not, then is not Christ raised:

17 And if Christ be not raised, your faith is vain; ye are yet in your sins.

18 Then they also which are fallen asleep in Christ are perished.

Notice how the AV attests to this fact of the resurrection in this verse:

Acts 1:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God….

According to the AV, the proofs of Christ’s resurrection are infallible, that is, they are not liable to prove false, erroneous, or mistaken. There is no mistaking the proofs of Christ’s resurrection. Here the AV glorifies Jesus Christ in attaching the maximum certainty to His resurrection. The NASV and NIV have changed the truth of God (Romans 1:25) in that they change the word infallible to the word convincing. Anybody should know that some things have been convincingly proved only to later be found erroneous. Just because someone convinces you of something does not of itself make it true. On the other hand, infallible proof is incapable of such error. In this case, which version most glorifies Jesus Christ in attaching the most certainty to the bedrock of Christianity, the resurrection of Christ? The RSV, LB, DCV, and ESV do not attach any adjective or adverb to describe the proofs of Christ’s resurrection. To them, the proofs are neither infallible nor convincing. They flatly detract from the glory of Christ in this verse as opposed to the AV. Here the AV undoubtedly ascribes more glory to Jesus Christ.

A most Christ-honouring confession was made by the Ethiopian eunuch as recorded in this verse of the AV:

Acts 8:37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 

This great confession is left out of the RSV, NIV, and, yes, the ESV. The RSV, NIV, and ESV have a footnote stating that other manuscripts contain this verse, but they obviously do not think it sufficiently authenticated to be inserted in the text. It is curious that these versions enumerate the verses of Acts 8 exactly as the AV. So as you read along you jump from verse 36 to verse 38 with no verse 37 in the text. This breaks up the text. The Lord Jesus Christ said “the scripture cannot be broken” (John 10:35). If verse 37 belongs in the Scripture – and it does – then the RSV, NIV, and ESV are not the Holy Scriptures. They are corruptions and perversions thereof. As for Acts 8:37, the NASV, LB, and DCV all have it in the text. But they have a footnote that calls its authenticity in question thus casting doubt on this beautiful confession of faith in the Lord Jesus Christ. The NSRB, which claims to the be AV text, joins in and questions this text in a footnote. And the NKJV also has a footnote citing the fact that some manuscripts omit this verse. But why bring that up if not to lend to an argument that it might not belong there? In the examples I am giving in this series of blogs, check the footnotes of the NSRB and NKJV and you will find other examples of calling the authenticity of the AV text in question. Of course, leaving this verse out or questioning its authority neatly accommodates those who practice infant sprinkling rather than believer’s baptism. Now which version do you think most glorifies the Son of God in this passage? The one with the eunuch’s testimony inserted without question, or the ones that either leave it out of the text or cast doubt upon it?

The AV magnifies the redemptive work of Christ is Hebrews 1:3.

Hebrews 1:3 …when he (Christ) had by himself purged our sins, sat down on the right hand of the Majesty on high….

That little prepositional phrase “by himself” magnifies Christ in setting forth the sole-sufficiency of His work in purging sin. He did it “by himself.” No church, no priest, no preacher, no soul-winner helps Him do this. Yet this prepositional phrase is missing from the RSV, NASV, NIV, LB, DCV, and ESV. Thus they discard one of the clearest testimonies to the sole-sufficiency of Christ’s death on the cross. In this case, which version most magnifies Christ’s accomplishment on the cross thereby giving glory to Christ alone? Which sounds like the testimony of the Holy Ghost?

The AV in keeping with the ministry of the Holy Ghost further glorifies Jesus Christ in stating that the Abrahamic covenant of promise “was confirmed before of God in Christ” (Galatians 3:17).

Galatians 3:17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

The prepositional phrase “in Christ” is not found in this verse in the RSV, NASV, NIV, LB, DCV, and, as we have come to expect, the ESV. These versions detract from the glory of Christ in not setting Him forth in this verse as the very One in Whom God’s covenant of promise stands! In Galatians 4:7 the AV also magnifies Jesus Christ in stating that the child of God is “an heir of God through Christ.”

Galatians 4:7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

This shows Christ to be the means whereby we are heirs of God. The prepositional phrase “through Christ” is missing in the RSV, NASV, NIV, LB, DCV, and ESV. Thus the very means of our inheritance is missing from this verse in these versions. In these two passages in Galatians, which version most glorifies Jesus Christ? The one that sets Him forth as the surety of the covenant and the means of our inheritance, or the ones that do not? Which sounds like the testimony of the Holy Spirit?

So far we have seen where all the modern versions in some way give less glory to Jesus Christ than the AV with the exception of the NKJV and the NSRB.  The NSRB claims to be the text of the AV, but we will see it depart in the next installment. We have yet to see the NKJV fall out step with the AV in omitting or changing words that give more glory to Christ. Sadly, however, we have seen the omissions and changes mentioned in the footnotes of the NKJV. But we find the NKJV is also guilty of running counter to the Holy Ghost in magnifying the Son of God. In this verse taken from the gospel of Mark the AV has this testimony of the death of Jesus Christ:

Mark 15:37 And Jesus cried with a loud voice, and gave up the ghost.

In rendering this verse, the NKJV straightly contradicts the doctrine of the resurrection of Christ. It renders this verse this way: “And Jesus…breathed His last.” The RSV, NASV, NIV, and ESV also render the verse the same way. Anyone who understands the doctrine of the resurrection knows that Jesus did not breathe His last when He died. Bless God, He breathed again three days later! These versions thus deny the resurrection of the body of Jesus with this rendering. In no way is this the testimony of the Spirit of prophecy. The Holy Spirit would never detract from the glory of Christ in His resurrection. In this case, the AV is plainly shown to be the testimony of Jesus Christ. The LB shows better sense here and confirms the reading of the AV. The DCV edges toward the corrupt versions and uses the word expired¸ which can be defined as “breathing one’s last.” As usual, the testimony of the AV clearly glorifies Jesus Christ.

Which Version Most Glorifies Jesus Christ, Part 3

We may well expect the Holy Ghost to bear abundant testimony to the Lordship of Jesus Christ as He glorifies Him. It is interesting to notice that in numerous instances the word Lord is deleted from the modern versions in places where it occurs in the AV. These several testimonies to the Lordship of Jesus Christ must not be considered unimportant. The Saviour Himself once based a doctrinal question on a single occurrence of the word Lord in Psalm 110:1 which He quoted in this passage:

Matthew 22:43 He saith unto them, How then doth David in spirit call him Lord, saying,

44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

45 If David then call him Lord, how is he his son?

Hence, we should never de-emphasize any place in the Bible where the Holy Spirit employs the word Lord. Notice these examples of the usage of the word Lord in the AV. In Matthew 13:51 the disciples called Jesus “Lord.”

Matthew 13:51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

In Mark 9:24 the father of a boy possessed of a devil prays to Jesus addressing Him as “Lord.”

Mark 9:24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.

In Luke 7:31 the gospel writer refers to Jesus as “Lord” when quoting Him.

Luke 7:31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

Then the apostle Paul gives Jesus Christ the title of “Lord” in all of the following passages of his epistles:

2 Corinthians 4:10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

Colossians 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

2 Timothy 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom….

Titus 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

This word Lord is missing from every one of these examples in the RSV, NASV, NIV, LB, DCV, and ESV. In fact, in the citation of Luke 7:31, the whole phrase “and the Lord said” is missing. The LB at least inserted the words “Jesus asked,” but left out the title “Lord.” Some might argue by pointing to the several instances where Jesus is mentioned in the AV without the title of “Lord.” Nevertheless, Jesus is called “Lord” more in the AV than He is in the RSV, NASV, NIV, LB, DCV, and ESV. Hence, the AV glorifies Christ more in this respect than do these other versions. And remember, each place the Holy Ghost employs the word Lord is important, as we saw above. Doesn’t it glorify Christ more to have the praying father call upon him as Lord, than to simply call upon Him without addressing Him as Lord? Doesn’t calling someone “Lord” magnify that person? Think about it.

Then note this further testimony in the AV to the Lordship of Jesus Christ.

1 Corinthians 15:47 The first man is of the earth, earthy: the second man is the Lord from heaven.

This is a clear proof that the second man, Who is Jesus Christ, is the Lord. That expression “the Lord” is missing from the RSV, NASV, NIV, DCV, and ESV. In these verses Jesus is merely said to be the second man from heaven rather than identified as “the Lord” from heaven. The LB says, “Christ came from heaven above.” But none of these versions tell that this man is the Lord! This demonstrates a distinct contrast between the AV which outright declares the Lordship of Jesus Christ in this verse and the other versions that do not! This again confirms that the AV is the testimony of the Holy Ghost glorifying Christ.

One of the single most important places where Jesus Christ is called Lord is found in the prayer of the dying thief who was crucified next to Jesus.

Luke 23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

The thief addressed Jesus as “Lord.” According to 1Corinthians 12:3, “no man can say that Jesus is the Lord, but by the Holy Ghost.” This unmistakably reveals that the Holy Ghost was working on that thief, moving him call Jesus Lord. Yet this word Lord is deleted from the thief’s prayer in the RSV, NASV, NIV, LB, and ESV. It seems the more recent and widely popular ESV is just as corrupt as the rest of the modern versions. Note how these versions delete the very evidence of the Holy Spirit leading a man to acknowledge Jesus as Lord. The AV unquestionably bears the mark of the Holy Ghost in this verse as opposed to these other versions. In this case the Roman Catholic DCV agrees with the AV. 

John the Baptist clearly exalted Christ above himself as is evident in this verse:

John 1:27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

That expression “is preferred before me” is missing in the RSV, NASV, NIV, LB, and – you guessed it – the ESV. Yet they have John quoting these words of his in verse 30! But they don’t give the words in verse 27 that he was quoting in verse 30. On the other hand, the AV has John speaking these words in verse 27 and then quoting himself in verse 30. In this instance the AV glorifies Christ in verse 27 in plainly saying that He is preferred before John the Baptist. The AV is also more consistent in that it renders the words John refers back to in his statement in verse 30. Here again, the Catholic DCV confirms the AV. So far we have found DCV to line up with the AV on three verses (John 3:13; Luke 23:42; JOH 1:27), which can’t be said of these other versions used among Protestants and Baptists so called.

Which Version Most Glorifies Jesus Christ, Part 2

We continue with the comparison between the versions of the Bible listed in the first installment in order to determine which version most glorifies Jesus Christ.  Before we do so let’s be reminded that the Scriptures are the testimony of Jesus Christ given by the Holy Spirit.  It is the Holy Spirit’s ministry to testify of Jesus Christ and to glorify Him.  Therefore, we conclude that the version that most glorifies Jesus Christ, is the version given and preserved by the Holy Spirit of God.

Our first verse for today is Revelation 1:8 in which Almighty God declares Himself to be “Alpha and Omega, the beginning and the ending.” 

Revelation 1:8  I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Then on down we have Jesus Christ speaking and saying of Himself what the Almighty said of Himself.

Revelation 1:11  Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Jesus Christ clearly equates Himself with the Almighty!  Here is another clear witness in the AV to the deity of Christ.  Yet these words, “I am Alpha and Omega, the first and the last,” are missing from verse 11 in the text of the RSV, NASV, NIV, DCV, and ESV.  Which version most glorifies Christ’s Person in this passage?  Unquestionably, the AV bears the mark of the Holy Spirit here.  The LB confirms the AV reading in this case. That pitiful excuse of a Bible version ought to get it right once in a while.

The deity of Christ also receives testimony in the AV in John 3:13:

John 3:13  And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

The Son of Man, Christ Jesus, was on earth when He spoke these words. Yet He spoke of Himself as being in heaven.  This clearly shows that Christ is more than a man.  He is God in heaven. The AV clearly ascribes to Jesus Christ the supreme glory of being God. On the other hand, the RSV, NASV, NIV, LB, and ESV all leave out the words “which is in heaven” thus robbing the verse of its testimony to Christ’s deity.  Which version sounds like the Holy Spirit’s testimony to you?  The Roman Catholic DCV gets it right on this verse. Good! It needs all the help it can get.

The Scriptures teach that God is a trinity of Persons.  There is one God in three Persons. Each Person is the one eternal God; they are all equally God.  A text that well supports this is 1John 5:7.

1 John 5:7  For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

Here Jesus Christ, the Word, is declared to be one with the other Persons of the Trinity. He could not be ascribed a greater glory.  Yet this testimony of the Holy Spirit found in the AV is missing in the RSV, NASV, NIV, LB, and ESV. While this verse is found in the text of the DCV and NSRB, there are footnotes in both versions casting doubt on its rightful place in the text. They thus hold in question this clear testimony to Christ’s place in the Trinity. This is by no means the work of the Holy Spirit Who is sent to glorify Jesus Christ!  In this case, the AV plainly outstrips these other versions in glorifying Jesus Christ. By the way, the original Scofield Reference Bible of 1909, which utilized the AV text, had a note in the margin stating of 1John 5:7 that “it is generally agreed that v. 7 has no real authority, and has been inserted.”  Let this apprize the reader to be wary of Scofield’s notes.  The NKJV also has a footnote stating: “Only four or five very late manuscripts contain these words in Greek.”  Of course, this casts doubt on the authenticity of the text.  In the examples I am giving in this series of blogs, check the footnotes of the NSRB and NKJV. You may find other examples of calling the authenticity of the AV text in question.

The Holy Spirit further glorifies Jesus Christ in presenting Him as the Creator of all things.

John 1:1  In the beginning was the Word, and the Word was with God, and the Word was God.

2  The same was in the beginning with God.

3  All things were made by him; and without him was not any thing made that was made.

Colossians 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him….

The AV further confirms this testimony in Ephesians 3:9.

Ephesians 3:9  And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ….

Here the AV gives additional witness to Christ’s glory as the Creator of all things.  The is the Holy Spirit at work glorying Jesus Christ.  However, those words “by Jesus Christ” are missing in the RSV, NASV, NIV, LB, DCV, and the more recent ESV.  Now which version most glorifies Jesus Christ in this verse? The one with the prepositional phrase “by Jesus Christ” that ascribes creation to Him or the versions that leave out that prepositional phrase?  Which verse sounds like the prophecy of the Holy Ghost?

In glorifying Jesus Christ the Holy Spirit very carefully guards His character against a charge of sin in Matthew 5:22.

Matthew 5:22  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment….

Observe that it is not mere anger than is censured in this verse.  Were that the case, then Christ would have been guilty of sin because we read in Mark 3:5 of an occasion when Jesus was angry.

Mark 3:5  And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

Considering the context of Mark 3:5, we see that Jesus clearly had cause for anger. Not all anger is sin. As the AV states it, it is anger “without a cause” that is the problem.  However, these essential words “without a cause” are not found in this verse as it is rendered in the RSV, NASV, NIV, LB, DCV, and, as you have likely come to expect, neither is it found in the ESV.  These versions all join together in making a sinner out of Jesus Christ for simply being angry with his brother. This most definitely runs counter to the Holy Spirit’s testimony which ever glorifies Jesus Christ.  In the case of Matthew 5:22, the AV unquestionably most glorifies Jesus Christ.  The others flatly detract from His glory opening to the door to a charge of sin upon His character!

God willing, in the next installment we will show which version most glorifies Jesus Christ as Lord.