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Contents
Report of Open-Air Preaching……………………..2
C H Spurgeon
on Open-Air Preaching (Pt. 2...........3
The Doubt
Producing Margin of the NKJV..........…6
The Integrity of the AV Bible……………………..16
John 14:23, 1
John 4:9
2
Report
of Open Air
Preaching
20th May AYLESBURY
MARKET SQUARE. One or two folk stood listening. At the end a couple came over
to introduce themselves. They were believers from Newry. Then another lady came
to speak to me. She too was a believer. Once again in this town we received no
opposition
14th June LUTON
TOWN CENTRE. While I was preaching a man came and stood facing me about five
yards off. He then proceeded to call to passers-by to buy a magazine entitled “Rise”. I assumed this to
be something like the old J W thing called “Awake”. I carried on preaching and
a mournful looking woman stopped to listen. After a few minutes she walked
across to this man and bought one of his papers. I thought maybe it was a
little act put on for my benefit but if she were rejecting the gospel for 50
pennyworth of satanic lies then she is much to be pitied. While she was handing
over her money she had to listen to strong warnings given in a very loud voice
about the consequence of rejecting Christ. As the man would not go away I made
sure he heard a full exposition of the gospel of Christ. Pray for them both.
Another woman stopped to speak to
me. She remembered hearing me preach on the same spot 14 years ago. It is
actually 28 years since I began to preach in Luton town centre. It is 42 years
since I began open air preaching.
21st June LUTON
T C. The town was quiet today, apart from groups of marauding youths who from
time to time would break into some mystic chant. I did not think they should
discourage me from preaching so I continued. This attracted the attention of
one or two. One stood screaming obscenities into my ear for a few moments and
the other physically assaulted me. I did not stop preaching and eventually they
moved off.
2nd July HITCHIN
M S. Forty to fifty people remained in the square to listen to the preaching.
Also there was a school party of mainly Asian children and a group of students
from the Jewish College. I preached for half an hour and then sat down. A road sweeper told me he believed and he
hoped all those listening would believe the gospel. A young couple came across
to speak to me and were very amenable to hear more of the gospel. The young man
told me he had been thinking much about the gospel lately and had become
convinced as to its truth. When asked where he had first heard the gospel he
reminded me that he had listened to me preaching on the square last December.
Please pray for these two, Adie and Christianne, both sixteen years old.
They accepted a gospel pack—
tracts and a gospel of John—and said they hoped to be in the square next week.
Saved when we meet again we trust. It would have been desperately easy to have
drawn a confession from them there and then. But many a false profession is
made that way.
15th July LUTON
T C. A group of Muslim youths menaced me. One stood in front of me pretending
to call up his troops on his mobile phone. I preached on John 5:46 Had ye believed Moses, ye would have believed
me, for he wrote of me, expounding the verse slowly and carefully while
they remained within earshot. When they say they accept Jesus the Prophet they
are lying of course.
3
It is not only Muslims and
Judaists who lie concerning the person of Christ. We read in the De Haan
publication Our Daily Bread for June
9th 2002, “Believers praised the Son of God because He ‘made Himslf
of no reputation’ and chose to put aside His own rights and privileges to
become a man”.
We know that Our Daily Bread is designed for those too feeble to search the
Scriptures for themselves. But here is the De Haan lie emerging once again,
concerning the person of Christ. Christ thought it not robbery to be equal with
God. Is this, then, one of the rights He surrendered in incarnation? What are
these privileges that Christ put aside? He was ever in the bosom of the Father. He was never not in heaven (John
3:13).
23rd July- 2nd
August HARTWELL, NORTHANTS. GOSPEL TENT. I and Peter Scarsbrook
preached each night in the tent. One local couple came in and told us this is
just what Hartwell needs. They did not return. One or two other unsaved persons
came in and a few local believers gave us support. We had children’s meetings
with 20-30 youngsters in each evening. Their behaviour was good and there was
no serious opposition during our stay. We achieved our objective in bringing
the gospel of Christ to Hartwell.
A young Swiss girl was contacted
during an open-air meeting and went along to the nearby Gospel Hall on the
Sunday evening.
These tent meetings were made
possible through the exercise of one young man who supplied the marquee and
rented the ground for us.
*****
C H Spurgeon on Open-Air Preaching
(part 2)
There is no telling how far a man may be heard with the
wind. In certain atmospheres and climates, as for instance in that of
Palestine, persons might be heard for several miles, and single sentences of
well known speech may in England be recognized a long way off, but I should
gravely doubt a man if he asserted that he understood a new sentence beyond the
distance of a mile. Whitefield is reported to have been heard a mile, and I
have been myself assured that I was heard for that distance, but I am somewhat
sceptical. Half a mile is surely enough, even with the wind, but you must make
sure of that to be heard at all.
Heroes of the Cross -here is a field for you more glorious
than the Cid ever beheld when with his brave right arm he smote the paynim
hosts. "Who will bring me into the strong city? who will lead me into
Edom?" Who will enable us to win these slums and dens for Jesus? Who can
do it but the Lord? Soldiers of Christ who venture into these regions must
expect a revival of the practices of the good old times, so far as brickbats
are concerned, and I have known a flowerpot to fall accidentally from an upper
window
4
in a remarkably slanting direction. Still, if we are born
to be drowned we shall not be killed by flowerpots. [This is the fatalistic
view of Calvinism- ed.]
Under such treatment it may be refreshing to read what
Christopher Hopper wrote under similar conditions more than a hundred years
ago. "I did not much regard a little dirt, a few rotten eggs, the sound of
a cow's horn, the noise of bells, or a few snowballs in their season; but
sometimes I was saluted with blows, stones, brickbats, and bludgeons, These I
did not well like: they were not pleasing to flesh and blood. I sometimes lost
a little skin, and once a little blood, which was drawn from my
forehead with a sharp stone. I wore a patch for a few days, and was not ashamed; I gloried in the cross. And when my small sufferings abounded for the sake of Christ, my
forehead with a sharp stone. I wore a patch for a few days, and was not ashamed; I gloried in the cross. And when my small sufferings abounded for the sake of Christ, my
comfort abounded much more. I never was more happy in my
own soul, or blessed in my labours."
I am
somewhat pleased when I occasionally hear of a brother's being locked up by the
police, for it does him good, and it does the people good also. It is a fine sight to see the minister
of the Gospel marched off by the servant of the law! It excites sympathy for him, and the next step is sympathy for his
message. Many who felt no interest in him before are eager to hear him when he
is ordered to leave off, and still more so when he is taken to the station. The
vilest of mankind respect a man who gets into trouble in order to do them good,
and if they see unfair opposition excited they grow quite zealous in the man's
defense. As to style in preaching out-of-doors, it should certainly be very
different from much of that which prevails within, and perhaps if a speaker
were to acquire a style fully adapted to a street audience, he would be wise to
bring it indoors with him. A great deal of sermonizing may be defined as saying
nothing at extreme length; but out-of-doors verbosity is not admired; you must
say something and
have done with it and go on to say something more, or your hearers will let you know.
have done with it and go on to say something more, or your hearers will let you know.
"Now
then," cries a street critic, "let us have it, old fellow." Or else the observation is made,
"Now then, pitch it out! You'd better go home and learn your lesson."
"Cut It short, old boy," is a very common admonition, and I wish the
presenters of this advice gratis could let it be heard inside Ebenezer and Zoar
and some other places sacred to long-winded orations. Where these outspoken
criticisms are not employed, the hearers rebuke prosiness by quietly walking
away. Very unpleasant this, to find your congregation dispersing, but a very
plain intimation that your ideas are also much dispersed.
In the
street, a man must keep himself alive, and use many illustrations and
anecdotes, and sprinkle a quaint remark here and there. To dwell long on a
point will never do. Reasoning must be brief, clear, and soon done with. The
discourse must not be labored or involved, neither must the second head depend
upon the first, for the audience is a changing one, and each point must be
complete in itself The chain of thought must be taken to pieces' and each link
melted down and turned into bullets: you will need not so much Saladin's saber
to cut through a muslin handkerchief as Coeur de Lion's battle-
axe to break a bar of iron. Come to the point at once, and come there with all your might. Short sentences of words and short passages of thought are needed for out-of-
axe to break a bar of iron. Come to the point at once, and come there with all your might. Short sentences of words and short passages of thought are needed for out-of-
5
doors.
Long paragraphs and long arguments had better be reserved for other occasions.
In quiet country crowds there is much force in an eloquent silence, now and
then interjected; it gives people time to breathe, and also to reflect. Do not,
however, attempt this in a London street; you must go ahead, or someone else
may run off with your congregation. In a regular field sermon pauses are very
effective, and are useful in several ways, both to speaker and listeners, but
to a passing company who are not inclined for anything like worship, quick,
short, sharp address is most adapted.
In the
streets a man must from beginning to end be intense, and for that very reason
he must be condensed and concentrated in his thought and utterance. It would
never do to begin by saying, "My text, dear friends, is a passage from the
inspired Word, containing doctrines of the utmost importance, and bringing
before us in the clearest manner the most valuable practical instruction. 1
invite your careful attention and the exercise of your most candid judgment
while we consider it under various aspects and place it in different lights, in
order that we may be able to perceive its position in the
analogy of the faith. In its exegesis we shall find an arena for the cultured intellect, and the refined sensibilities. As the purling brook meanders among the meads and fertilizes the pastures, so a stream of sacred truth flows through the remarkable words which now lie before us. It will be well for us to divert the crystal current to the reservoir of our meditation, that we may quaff the cup of wisdom with the lips of satisfaction."
analogy of the faith. In its exegesis we shall find an arena for the cultured intellect, and the refined sensibilities. As the purling brook meanders among the meads and fertilizes the pastures, so a stream of sacred truth flows through the remarkable words which now lie before us. It will be well for us to divert the crystal current to the reservoir of our meditation, that we may quaff the cup of wisdom with the lips of satisfaction."
There, gentlemen, is not that
rather above the average of word-spinning, and is not the art very generally in
vogue in these days? If you go out to the obelisk in Blackfriars Road, and talk
in that fashion, you will be saluted with "Go on, old buffer," or
"Ain't he fine? My eye!" A very vulgar youth will cry, "What a
mouth for a tater!" and another will shout in a tone of mock solemnity,
"Amen!" If you give them chaff they will cheerfully return it into
your own bosom. Good measure, pressed down
and running over will they mete out to you. Shams and shows will have no mercy from a street gathering.
and running over will they mete out to you. Shams and shows will have no mercy from a street gathering.
But have something to say, look
them in the face, say what you mean, put it plainly, boldly, earnestly,
courteously, and they will hear you. Never speak against time or for the sake
of hearing your own voice, or you will obtain some information about your
personal appearance or manner of oratory which will probably be more true than
pleasing. "Crikey," says one, "wouldn't he do for an undertaker!
He'd make 'em weep." This was a
compliment paid to a melancholy brother whose tone is peculiarly
funereal. "There, old fellow," said a critic on another occasion, "you go and wet your whistle. You must feel awfully dry after jawing away at that rate about nothing at all." This also was specially appropriate to a very heavy brother of whom we had aforetime remarked that he would make a good martyr, for there was no doubt of his burning well, he was so dry.
funereal. "There, old fellow," said a critic on another occasion, "you go and wet your whistle. You must feel awfully dry after jawing away at that rate about nothing at all." This also was specially appropriate to a very heavy brother of whom we had aforetime remarked that he would make a good martyr, for there was no doubt of his burning well, he was so dry.
It will be very desirable to
speak so as to be heard, but there is no use in incessant bawling. The best
street preaching is not that which is done at the top of your voice, for it
must be impossible to lay the proper emphasis upon telling passages when all
along you are shouting with all your might. When there are no hearers near you,
and yet
6
people stand upon the other side
of the road and listen, would it not be well to cross over and so save a little
of the strength which is now wasted?
A quiet, penetrating, conversational style would seem to
be the most telling. Men do not bawl and halloa when they are pleading in
deepest earnestness; they have generally at such times less wind and a little
more rain: less rant and a few more tears. On, on, on with one monotonous shout
and you will weary everybody and wear out yourself. Be wise now, therefore, 0
ye who would succeed in declaring your Master's message among the multitude,
and use your voices as common sense would dictate.
*****
The following article is included in its entirety as requested by its author. The NKJV is growing
in popularity, particularly among neo-evangelicals..
THE DOUBT-PRODUCING MARGIN OF THE NEW KING JAMES VERSION
Updated July 17, 2002 (first published September 6, 1997) (David Cloud,
Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI
48061, 866-295-4143, fbns@wayoflife.org; for instructions about subscribing
and unsubscribing or changing addresses, see the information paragraph at the end of the article)
The editors and translators of
the New King James Bible claim that they are
standing in the tradition of the men who originally produced the Authorized
Version and who slightly revised it in the 18th century, that they are only
updating outmoded language and that they remain firmly committed to
precisely the same Greek and Hebrew text as that underlying the original
King James Bible. The advertisements for the NKJV would have readers
believe that there are no textual changes and that the men who produced it
love the old King James Bible. The Statement of Purpose issued by Thomas
Nelson, publishers of the New King James Bible New Testament (1979), makes
the following claim:
standing in the tradition of the men who originally produced the Authorized
Version and who slightly revised it in the 18th century, that they are only
updating outmoded language and that they remain firmly committed to
precisely the same Greek and Hebrew text as that underlying the original
King James Bible. The advertisements for the NKJV would have readers
believe that there are no textual changes and that the men who produced it
love the old King James Bible. The Statement of Purpose issued by Thomas
Nelson, publishers of the New King James Bible New Testament (1979), makes
the following claim:
"Not to add to, take from,
nor alter the communication intended by the
original translators, but to convey that communication in 20th century vocabulary and usage."
This says to me that the producers of the NKJV are committed to PRECISELY the same text as that underlying the King James Bible. This is not the case, though.
original translators, but to convey that communication in 20th century vocabulary and usage."
This says to me that the producers of the NKJV are committed to PRECISELY the same text as that underlying the King James Bible. This is not the case, though.
FIRST, THE EDITORS OF THE NKJV
ARE DEFINITELY NOT COMMITTED TO THE RECEIVED TEXT UNDERLYING THE KJV. We have
corresponded with some
7
of these men, including the
executive editor of the Old Testament portion, Dr. James
Price. In April of 1996 he admitted to me that he is not committed to the
Received Text and that he supports the modern critical text in general —
"I am not a TR advocate. I happen to believe that God has preserved the
autographic text in the whole body of evidence that He has preserved, not
merely through the textual decisions of a committee of fallible men based
on a handful of late manuscripts. The modern critical texts like NA26/27
[Nestles] and UBS [United Bible Societies] provide a list of the variations
that have entered the manuscript traditions, and they provide the evidence
that supports the different variants. In the apparatus they have left
nothing out, the evidence is there. The apparatus indicates where possible
additions, omissions, and alterations have occurred. … I am not at war with
the conservative modern versions [such as the New International Version and
the New American Standard Version]" (James Price, e-mail to David Cloud, April 30, 1996).
Price. In April of 1996 he admitted to me that he is not committed to the
Received Text and that he supports the modern critical text in general —
"I am not a TR advocate. I happen to believe that God has preserved the
autographic text in the whole body of evidence that He has preserved, not
merely through the textual decisions of a committee of fallible men based
on a handful of late manuscripts. The modern critical texts like NA26/27
[Nestles] and UBS [United Bible Societies] provide a list of the variations
that have entered the manuscript traditions, and they provide the evidence
that supports the different variants. In the apparatus they have left
nothing out, the evidence is there. The apparatus indicates where possible
additions, omissions, and alterations have occurred. … I am not at war with
the conservative modern versions [such as the New International Version and
the New American Standard Version]" (James Price, e-mail to David Cloud, April 30, 1996).
AT LEAST SOME OF THE EDITORS OF
THE NKJV ARE COMMITTED TO THE SO-CALLED "MAJORITY TEXT," WHICH MAKES
SIGNIFICANT DEPARTURES FROM THE RECEIVED TEXT UNDERLYING THE KJV.
In 1982, Thomas Nelson Publishers
published "The Greek New Testament According to the Majority Text."
The editors, Zane Hodges and
Arthur Farstad, were also key players in the New King James Version
project. There are almost 1900 differences between the Received Text and
the Hodges-Farstad Majority Text. The deletion of 1 John 5:7-8 is an
example. The translators of the Authorized Version accepted this passage as
inspired Scripture and they placed it in the English Bible. The editors of
the NKJV, on the other hand, do not believe 1 John 5:7-8 is Scripture, and
they have omitted the passage from the Hodges-Farstad Majority Text,
together with dozens of other portions of Scripture and hundreds of words.
These men are definitely not committed to the Received Text or the King
James Bible. Their goal is to modify it to bring it in line with their theories of textual criticism.
Arthur Farstad, were also key players in the New King James Version
project. There are almost 1900 differences between the Received Text and
the Hodges-Farstad Majority Text. The deletion of 1 John 5:7-8 is an
example. The translators of the Authorized Version accepted this passage as
inspired Scripture and they placed it in the English Bible. The editors of
the NKJV, on the other hand, do not believe 1 John 5:7-8 is Scripture, and
they have omitted the passage from the Hodges-Farstad Majority Text,
together with dozens of other portions of Scripture and hundreds of words.
These men are definitely not committed to the Received Text or the King
James Bible. Their goal is to modify it to bring it in line with their theories of textual criticism.
FURTHER, THE MARGIN OF THE NKJV IS FILLED WITH THE SAME TYPE OF CRITICAL NOTES FOUND IN THE MODERN BIBLES. The Nestle-Aland United Bible Societies critical Greek text (NU) follows the Westcott-Hort text of 1881 in removing or questioning dozens of entire verses and thousands of words which are in
the Received Text. It is shorter than the Received Text by the equivalent
of 1 and 2 Peter. Those who believe the Received Text underlying the
Authorized Version and other revered Protestant versions is the preserved
Word of God reject the NU text as corrupted. The editors of the NKJV claim
8
they are honoring the Received
Text with their New King James Bible, but they have given credibility to the
corrupted UBS text by placing its doubt-producing readings in the margin of
their Bible.
Many modern version defenders
point to the marginal notes in the 1611 KJV
and claim that it is inconsistent for King James Bible defenders to make
something of the critical textual notes in the modern versions while
ignoring the ones in the original KJV. James White does this in his popular
but shallow book The King James Only Controversy (p. 77). This is a
comparison of monkeys and trees, though. Both the 1611 KJV and the modern
versions have marginal notes, but the nature of those notes is very
different. The textual notes in the 1611 KJV were not critical as are the
ones in the modern versions. The marginal notes in the 1611 KJV did not
cast continual doubt upon the text, as do those in the modern versions. In
testifying of the marginal notes in the modern versions, Jay Green, a
biblical scholar and Bible translator, says, "Deceitful footnotes often
throw doubt on the words of the text, such as may be found at Mark 1:1;
Romans 9:5, etc. Worse, yet, in other places when words that witness to the
Godhead of Christ are removed from the text, seldom is there a footnote to
call attention to it. And when there is a footnote purporting to give
evidence for the change, a false impression is often given by an incomplete
presentation of the facts" (Jay Green, Sr., The Gnostics, The New Versions,
and the Deity of Christ, Lafayette, Indiana: Sovereign Grace Publishers, 1994, p. 5). The marginal notes in the NKJV New Testament largely show the
omissions and changes from the Nestle-Aland Greek text, a revision of the
Westcott-Hort text of 1881. The note at 1 Timothy 3:16 says, "NU Who,"
telling the reader that "God" is removed from this important verse and is
replaced with the almost meaningless "Who." The reader is left wondering
why. If he were to pick up the popular New International Version to check
further, he would be led even farther astray, as already noted, by being
told that only "some manuscripts" have the word "God." To pretend that the
marginal notes in the 1611 KJV are the same in nature as those of the
modern versions is to ignore the facts. Those who use the New King James Bible are therefore subjected to the same onslaught of potential doubt as those who use the New International Version or some other modern edition of the Bible. Many claim that the critical notes which question the authenticity of the Bible text are not harmful to
readers. We believe this is nonsense. I saw the fruit of this questioning
in my own life before I was grounded in the issue of God's Preserved
Scripture and before I understood the unbelieving foundation of modern
textual criticism. Before I went to Bible School I read my Bible carefully,
word by word, and I did not doubt or question even one tittle. After I
completed a course in New Testament Greek and was taught by a professor
that the Received Text and the KJV are not based on the most dependable
scholarship, I found myself questioning large portions of the Bible.
and claim that it is inconsistent for King James Bible defenders to make
something of the critical textual notes in the modern versions while
ignoring the ones in the original KJV. James White does this in his popular
but shallow book The King James Only Controversy (p. 77). This is a
comparison of monkeys and trees, though. Both the 1611 KJV and the modern
versions have marginal notes, but the nature of those notes is very
different. The textual notes in the 1611 KJV were not critical as are the
ones in the modern versions. The marginal notes in the 1611 KJV did not
cast continual doubt upon the text, as do those in the modern versions. In
testifying of the marginal notes in the modern versions, Jay Green, a
biblical scholar and Bible translator, says, "Deceitful footnotes often
throw doubt on the words of the text, such as may be found at Mark 1:1;
Romans 9:5, etc. Worse, yet, in other places when words that witness to the
Godhead of Christ are removed from the text, seldom is there a footnote to
call attention to it. And when there is a footnote purporting to give
evidence for the change, a false impression is often given by an incomplete
presentation of the facts" (Jay Green, Sr., The Gnostics, The New Versions,
and the Deity of Christ, Lafayette, Indiana: Sovereign Grace Publishers, 1994, p. 5). The marginal notes in the NKJV New Testament largely show the
omissions and changes from the Nestle-Aland Greek text, a revision of the
Westcott-Hort text of 1881. The note at 1 Timothy 3:16 says, "NU Who,"
telling the reader that "God" is removed from this important verse and is
replaced with the almost meaningless "Who." The reader is left wondering
why. If he were to pick up the popular New International Version to check
further, he would be led even farther astray, as already noted, by being
told that only "some manuscripts" have the word "God." To pretend that the
marginal notes in the 1611 KJV are the same in nature as those of the
modern versions is to ignore the facts. Those who use the New King James Bible are therefore subjected to the same onslaught of potential doubt as those who use the New International Version or some other modern edition of the Bible. Many claim that the critical notes which question the authenticity of the Bible text are not harmful to
readers. We believe this is nonsense. I saw the fruit of this questioning
in my own life before I was grounded in the issue of God's Preserved
Scripture and before I understood the unbelieving foundation of modern
textual criticism. Before I went to Bible School I read my Bible carefully,
word by word, and I did not doubt or question even one tittle. After I
completed a course in New Testament Greek and was taught by a professor
that the Received Text and the KJV are not based on the most dependable
scholarship, I found myself questioning large portions of the Bible.
9
I would like someone to explain
to me how such confusion build strong Christian lives.
(The following study is based on
the margin of the New King James Version,
Thomas Nelson, copyright 1984.)
Thomas Nelson, copyright 1984.)
45 ENTIRE VERSES ARE QUESTIONED
IN THE MARGIN OF THE NKJV ON THE BASIS OF THE UNRELIABLE UNITED BIBLE SOCIETIES
TEXT
Matthew 17:21; 18:11; 21:4; 23:14; 24:6 Mark 7:16; 9:44; 9:46; 11:26;
15:28; 19:9-20 Luke 17:36; 22:43; 22:44; 23:17 John 5:4; 7:53-8:11 Acts 8:37; 15:34; 24:7; 28:29 Romans 16:24 1 John 5:7,8
Matthew 17:21; 18:11; 21:4; 23:14; 24:6 Mark 7:16; 9:44; 9:46; 11:26;
15:28; 19:9-20 Luke 17:36; 22:43; 22:44; 23:17 John 5:4; 7:53-8:11 Acts 8:37; 15:34; 24:7; 28:29 Romans 16:24 1 John 5:7,8
PORTIONS OF 95 OTHER VERSES ARE
QUESTIONED IN THE MARGIN OF THE NKJV ON THE BASIS OF THE UNITED BIBLE SOCIETIES
TEXT
MATTHEW
5:22 NU omits "without a cause"
MATTHEW
5:22 NU omits "without a cause"
5:27 NU omits "to those of
old"
6:13 NU omits "For thine is
the kingdom and the power and the glory
forever. Amen."
forever. Amen."
9:13 NU omits "to
repentance"
9:35 NU omits "among the
people"
10:3 NU omits "Lebbaeus,
whose surname was"
10:8 NU omits "raise the
dead"
12:35 NU omits "of his
heart"
13:51 NU omits "Jesus said
to them"
15:8 NU omits "draw near to
Me with their mouth, And"
18:29 NU omits "at his
feet"
19:20 NU omits "from my
youth"
20:7 NU omits "and whatever
is right you will receive"
20:16 NU omits "For many are
called, but few chosen"
20:22 NU omits "and be
baptized with the baptism that I am baptized with"
20:23 NU omits "and be baptized with the baptism that I am baptized with"
22:13 NU omits "take him away, and"
20:23 NU omits "and be baptized with the baptism that I am baptized with"
22:13 NU omits "take him away, and"
23:3 NU omits "to
observe"
25:13 NU omits "in which the
Son of Man is coming"
26:60 NU omits "false
witnesses"
27:35 NU omits "that it
might be fulfilled which was spoken by the prophet:
They divided My garments among them, And for My clothing they cast lots."
MARK
10
They divided My garments among them, And for My clothing they cast lots."
MARK
10
1:2 NU omits "Isaiah the
prophet"
1:14 NU omits "of the
kingdom"
2:17 NU omits "to
repentance"
3:5 NU omits "as whole as
the other"
3:15 NU omits "to heal
sicknesses and"
4:4 NU omits "of the
air"
6:11 NU omits "Assuredly, I
say to you, it will be more tolerable for Sodom and Gomorrah in the day of
judgment than for that city"
6:36 NU omits "bread; for
they have nothing to eat"
7:2 NU omits "they found
fault"
9:29 NU omits "and
fasting"
9:45 NU omits "into the fire
that shall never be quenched"
9:49 NU omits "and every
sacrifice will be seasoned with salt"
10:24 NU omits "for those
who trust in riches"
11:10 NU omits "in the name
of the Lord"
12:4 NU omits "and at him
they threw stones"
12:30 NU omits "This is the
first commandment"
12:33 NU omits "with all the
soul"
13:14 NU omits "spoken of by
Daniel the prophet"
14:19 NU omits "And another
said, 'Is it I?'"
14:27 NU omits "because of
Me this night"
14:70 NU omits "and your
speech shows it"
LUKE
1:28 NU omits "blessed are
you among women"
1:29 NU omits "when she saw
him"
1:78 NU omits "shall
visit"
4:4 NU omits "but by every
word of God"
4:8 NU omits "Get behind Me,
Satan"
4:18 NU omits "to heal the
brokenhearted"
4:41 NU omits "the
Christ"
5:38 NU omits "and both are
preserved"
6:10 NU omits "as whole as
the other"
6:45 NU omits "treasure of
his heart"
7:10 NU omits "who had been
sick"
7:31 NU omits "And the Lord
said"
8:45 NU omits "and those
with him"
8:45 NU omits "and You say,
'Who touched Me?'"
8:54 NU omits "put them all
out"
9:54 NU omits "just as
Elijah did"
9:55 NU omits "and said,
'You do not know what manner of spirit you are of'"
9:56 NU omits "For the Son
of Man did not come to destroy men's lives but
11
to save them"
10:35 NU omits "when he
departed"
11:2 NU omits "Your will be
done on earth as it is in heaven"
11:4 NU omits "But deliver
us from the evil one"
11:11 NU omits "bread from
any father among you, will he give you a stone? Or if he asks for"
11:29 NU omits "the
prophet"
11:44 NU omits "scribes and
Pharisees, hypocrites"
11:54 NU omits "that they
might accuse Him"
17:3 NU omits "against
you"
17:9 NU omits "him? I think
not"
19:5 NU omits "and saw
him"
20:23 NU omits "Why do you
test Me?"
20:30 NU omits "took her as
wife, and he died childless"
22:30 NU omits "in My
kingdom"
22:31 NU omits "And the Lord
said"
22:64 NU omits "struck Him
on the face and"
22:68 NU omits "Me or let Me
go"
22:23 NU omits "and of the
chief priests"
23:34 NU omits "Then Jesus
said, Father, forgive them, for they do not know what they do"
23:38 NU omits "written and in letters of Greek, Latin, and Hebrew"
24:1 NU omits "and certain other women with them"
23:38 NU omits "written and in letters of Greek, Latin, and Hebrew"
24:1 NU omits "and certain other women with them"
24:42 NU omits "and some
honeycomb"
JOHN
3:13 NU omits "who is in heaven"
3:13 NU omits "who is in heaven"
3:15 NU omits "not perish
but"
4:42 NU omits "the
Christ"
5:3 NU omits "waiting for
the moving of the water"
5:16 NU omits "and sought to
kill Him"
6:11 NU omits "to the
disciples, and the disciples"
6:22 NU omits "which His
disciples had entered"
6:47 NU omits "in Me"
8:6 NU omits "as though He did not hear"
8:9 NU omits "being
convicted by their conscience"
8:10 NU omits "and saw no
one but the woman"
8:59 NU omits "through the
midst of them, and so passed by"
9:11 NU omits "the pool
of"
10:26 NU omits "as I said to
you"
11:41 NU omits "from the
place where the dead man was lying"
12:1 NU omits "who had been
dead"
17:12 NU omits "in the
world"
12
19:16 NU omits "and led Him
away"
ACTS
2:23 NU omits "have taken"
2:37 NU omits "to the
church"
7:30 NU omits "of the
Lord"
7:37 NU omits "Him you shall
hear"
9:5 NU omits "It is hard for
you to kick against the goads"
10:6 NU omits "will tell you
what you must do"
10:21 NU omits "who had been
sent to him from Cornelius"
10:32 NU omits "When he
comes, he will speak to you"
15:24 NU omits "saying, 'You
must be circumcised and keep the law'"
17:5 NU omits "who were not
persuaded"
18:21 NU omits "I must by
all means keep this coming feast in Jerusalem"
21:8 NU omits "who were
Paul's companions"
21:25 NU omits "that they
should observe no such thing, except"
22:9 NU omits "and were
afraid"
22:20 NU omits "to his
death"
24:6 NU omits "and wanted to
judge him according to our law"
24:8 NU omits "commanding
his accusers to come to you"
24:15 NU omits "of the
dead"
24:26 NU omits "that he
might release him"
25:16 NU omits "to
destruction"
ROMANS
1:16 NU omits "of Christ"
1:16 NU omits "of Christ"
3:22 NU omits "and on
all"
8:1 NU omits "do not walk
according to the flesh, but according to the Spirit"
8:26 NU omits "for us"
9:31 NU omits "of
righteousness"
9:32 NU omits "of the
law"
10:15 NU omits "preach the
gospel of peace"
11:6 NU omits "But if it is
of works, it is no longer grace; otherwise work
is no longer work"
14:6 NU omits "and he who
does not observe the day, to the Lord he does not
observe it. He who eats, eats to
the Lord, for he gives God thanks; and he
who does not eat, to the Lord he
does not eat, and gives God thanks"
14:21 NU omits "or is
offended or is made weak"
15:24 NU omits "I shall come
to you"
15:29 NU omits "of the
gospel"
13
1 CORINTHIANS
5:7 NU omits "for us"
6:20 NU omits "and in your
spirit, which are God's"
9:18 NU omits "of Christ"
10:23 NU omits "for me"
10:28 NU omits "for 'The
earth is the Lord's, and all its fullness'"
11:24 NU omits "Take,
eat"
11:29 NU omits "in an
unworthy manner"
15:47 NU omits "the
Lord"
2 CORINTHIANS
8:4 NU omits "that we would
receive"
12:11 NU omits "in
boasting"
13:2 NU omits "I write"
GALATIANS
3:1 NU omits "that you
should not obey the truth"
3:17 NU omits "in
Christ"
4:7 NU omits "through
Christ"
EPHESIANS
3:9 NU omits "through Jesus Christ
3:14 NU omits "of our Lord
Jesus Christ"
4:17 NU omits "rest of
the"
5:30 NU omits "of His flesh
and of His bones"
PHILIPPIANS
3:16 NU omits "rule, let us be of the same mind"
3:16 NU omits "rule, let us be of the same mind"
COLOSSIANS
1:2 NU omits "and the Lord
Jesus Christ"
1:14 NU omits "through His
blood"
2:2 NU omits "both of the
Father and"
2:11 NU omits "of the
sins"
14
1THESSALONIANS
1:1 NU omits "from God our Father and the Lord Jesus Christ"
1:1 NU omits "from God our Father and the Lord Jesus Christ"
2 THESSALONIANS
2:4 NU omits "as God"
1 TIMOTHY
2:7 NU omits "in
Christ"
3:3 NU omits "not greedy for
money"
3:16 NU replaces "God"
with "Who"
4:12 NU omits "in
spirit"
5:4 NU omits "good and"
5:16 NU omits "man or"
6:5 NU omits "from such
withdraw yourself"
6:7 NU omits "and it is
certain"
2 TIMOTHY
1:11 NU omits "of the
Gentiles"
HEBREWS
1:3 NU omits "by
Himself"
2:7 NU omits "And set him over
the works of Your hands"
3:6 NU omits "firm to the
end"
8:12 NU omits "and their
lawless deeds"
10:9 NU omits "O God"
10:30 NU omits "says the
Lord"
11:11 NU omits "she bore a
child"
11:13 NU omits "were assured
of them"
12:20 NU omits "or thrust
through with an arrow"
JAMES
4:4 NU omits "adulterers and"
4:4 NU omits "adulterers and"
1 PETER
1:22 NU omits "through the
Spirit"
4:1 NU omits "for us"
4:14 NU omits "On their part
He is blasphemed, but on your part He is glorified.”
15
1 JOHN
2:7 NU omits "from the
beginning"
4:3 NU omits "Christ has
come in the flesh"
5:13 NU omits "and that you
may continue to believe in the name of the Son
of God"
REVELATION
1:8 NU omits "the Beginning
and the End"
1:11 NU omits "I am the
Alpha and Omega, the First and the Last, and"
1:11 NU omits "which are in
Asia"
1:20 NU omits "which you
saw"
4:3 NU omits "And He who sat
there was"
5:14 NU omits "Him who lives
forever and ever"
11:1 NU omits "And the angel
stood"
11:17 NU omits "and who is
to come"
14:8 NU omits "is fallen,
that great city, because"
14:12 NU omits "here are
those"
15:2 NU omits "over his
mark"
16:5 NU omits "O Lord"
16:7 NU omits "another
from"
16:14 NU omits "of the earth
and"
19:1 NU omits "the
Lord"
21:6 NU omits "It is
done"
21:24 NU omits "of those who are saved"
[Distributed by Way of Life Literature's Fundamental Baptist
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*****
The Integrity of the AV Bible
John 14:23
If a man love me, he
will keep my words.
Modern versions have ….”he will
keep my word”. The critics will protest an error in the AV for making logos plural when in the Greek it is
singular. In this the modern men lose the import of the statement. They think
that the word may be kept in a general sense and individual words do not
matter. It is the “message” that counts. This is claimed as licence to remove
words they do not like and to add others that are not in the text.
It is not only a matter of practising
the Lord’s teaching, which all who love the Lord do. Those who keep the Lord’s
words preserve them. The AV men were well aware that ton logon in this verse embraces all the words of God. Those who
hack it about with their pseudo-scholarship display a lack of love to Christ
and come under the judgment of Rev. 22:19. If
any man shall take away from the words of the book of this prophecy, God shall
take away his part out of the book of life.
Some young believers who for a
while may be misled by the critic teachers, may not come under this judgment.
Those men who boast that they have examined the version issue and then publicly
condemn the Authorized Bible are in a different situation, placing themselves
under the judgment of God. However, all manner of sin and blasphemy shall be
forgiven unto men.
We pray for our teachers who
think it smart to tell their congregations where the Bible is wrong. We know
that many of them think it scholarly to be critical and they like to make an
impression on their audiences.
17
1 John 4:9
In this was manifested the love of God toward us, because that God sent
his only begotten Son into the world, that we might live through him.
This is a seriously mutilated
verse in most modern versions. The NASB has “in us” instead of toward us. Dr Ruckman points out that
the subject of what God manifested is “God sending His
only begotten Son into the world.” How this was done IN us is past finding out
unless He sent His Son IN us when His Son was born at Bethlehem. The context of
1 John 4:9 is the death of Jesus Christ
on the cross (v.10). God did not send HIS Son INTO anybody then, nor was God’s love manifest IN anybody by the death of His
Son, until that person accepted that Son as his own blood atonement for sin.
The NIV and NRSV,
perhaps realising the folly of the NASB have “among us” instead of toward us. But again, He was not “among
us” at Bethlehem. He came to his own and His own received Him not. These
changes are a denial of the need for individual conversion.
At least the JW New World Translation is more reliable here, “By this the love of
God was made manifest in our case, because God sent forth his only-begotten Son into the world that we
might gain life through him.” Even
“only-begotten” is retained in this otherwise pernicious mockery of the
Scriptures.
We point out
again that those who deny the only-begottenness of the Son can hardly be saved,
according to Christ’s own words in John 3: 16. For God so loved the world that
he gave his only begotten Son, that whosoever believeth in him (that is, believeth in the only begotten
Son) should not perish but have everlasting life.
The denial of
Christ’s being the only begotten of the Father is a full fronted attack on the
person of Christ.
*****
Letters
Dear Mr Smith
You state [in Waymarks no.27,
p.7] that ‘if the article speaks of sovereign grace, then there must be
deliberate rejection as well as deliberate acceptance, or choice does nor
exist.’ This is a statement one would expect from an immature believer
grappling with a difficult subject for the first time, not from one who has
been on the road for a long time….. surely a man of your experience can accept
that difficult passages of the Scriptures cannot be explained by resorting to
arguments of logic, but rather to accept the principles of Divine choosing and
individual responsibility as both being of Divine origin, even if ‘logically’
these scriptures cannot be explained away. Would it not be more glorifying to
God to follow Paul’s example as he contemplates the subject of
18
God’s choosing in eternity to
exclaim, ‘Blessed be the God and Father of our Lord Jesus Christ!’ rather than
to enter into unprofitable logical argument on profound statements that the
scripture does not give us ground to reconcile.
We would be obliged if you were
to refrain from sending us any further copies of ‘Waymarks’ to avoid further
discouragement and harm to believers, younger and older.
Yours sincerely in our Lord Jesus
Christ,
Gerry Anthon Assembly
Correspondent
Altrincham
Dear Mr Anthon,
You do not deal with any of the
points raised in my article. You ignore the Scriptures quoted by me. You do not
tell me which Scriptures I logically explain away in order to refute
Calvinism. My appeal was to Scripture
and not to logic.
However, I gather from your
comments that you recognise that your stance is illogical, not making sense to
human reason. Logic relates to the law of exact reasoning, of pure
and formal thought. It is a
matter of sound reasoning. Apparently the god of Calvinism isn’t like this. He
is an oxymoron god.
But we note that the true God
Himself uses logic, for it is a Biblical word (stemming from logos), so that in 1 Peter 2:2 we have
the sincere milk of the word (logikos).
Paul, in Phil. 4;6 tells us to
think (logizomai ) on these things.
But you, Mr Anthon, warn against doing any such thing?
God, through Isaiah, says Come
now, and let us reason together, (Isaiah 1:18). It is God Who has given men the
power to reason, having made the race in His own image. Though the natural man
has a darkened mind he is still capable of responding to the mind of God,
otherwise Isaiah’s words are mere gobbledegook.
You admit that there are many
Scriptures that you cannot reconcile. You confess that you believe certain
Scriptures are contradictory.
I thank God that He has given us
a Bible, preserved from the beginning, that He intends us not only to believe
but to understand.
We therefore understand the words
of Ephesians 1:3 quoted by you and rejoice in them. There is the blessedness of
our God revealed. It was indeed According
as he hath chosen us in him before the foundation of the world, that we should
be holy and without blame before him in love. v.4.
You will change this of course to
mean, …. “that we should be saved”. But the verses do not teach that. It was
ever God’s purpose that those who freely repent and believe the gospel should
be added to that glorious company of His elect who are holy and without blame
before Him in love.
At five minutes past nine on the
evening of October 15th 1955 I resolved that I would have done with
sin and I chose, of my own volition, to trust in Christ. I did consider in
those moments that I might refuse him, but thankfully made the wiser choice. In
that moment I believe my name was added to the Lamb’s Book of Life. I found
myself among God’s elect.
19
You wrote more about my character
and my preaching all of which displeases you, confessing that you do not recall
ever meeting me. Our paths have crossed several times over the years Mr Anthon.
My last visit to your assembly (Mauldeth Road, Manchester) coincided with the
reception to fellowship of a pony-tailed young man.
R S
*****
The King James Bible is Perfect
Colin Tyler has produced a
booklet, The King James Bible Is Perfect.
(A response to Michael J. Penfold). This is a reasoned answer to M
Penfold’s deceitful attack on the word of God and can be obtained free of
charge from: Colin Tyler, 48 Greenwood, Yardley, Birmingham, B25 8YU, England.
I believe the King James Bible is
perfect because we have a perfect omnipotent God. If we believe God is
omnipotent, why would He choose to give us a flawed Bible?
I believe the King James Bible is
perfect because no error has been found in it. Those alleged errors and mistakes have always been
found to have a reasonable explanation. The critics may reject the explanation
but while any explanation can be
found, none can dogmatically insist that there lies an error.
I believe the King James Bible is
perfect because I am saved. I am not an unbeliever.
Those who believe that some
modern version or other is nevertheless the word of God simply put into modern
language are victims of a cruel satanic hoax. We do not believe that many
genuine believers are held in this bondage. Some may succumb for a season but
we do believe that the Holy Spirit teaches us all things and one’s spirit is
soon alerted to the error. Those who actively and energetically promote modern
versions can only be regarded as apostate.
We live in a world of hoaxes. We
are all aware of the evolution hoax, even though some of our 19th
century brethren pandered to it with their “Gap Theory”. Romanism is a cruel
religious hoax. Much of alternative medicine is shown to be a hoax,
particularly Homoeopathy, with its roots in Hinduism. Osteopathy and Chiropractic
have been exposed as mere occultic quackery. We find it strange that alleged
believers fall for these things. Acupuncture is pure Taoism. We have heard of
believers dabbling with these things whose faith has been subsequently damaged.
Modern State Education is a hoax.
Bertrand Russell, a notorious atheist, said modern education will eradicate the
foolish notion of original sin. Mrs Thatcher thought that all sinners needed
was a good education and they would stop sinning. All we have now is clever sinners.
20
"Shadows
Changed"
See, the rows are
emptied of their wards,
The cobwebs hang
across the mildewed boards;
Windows are smashed;
the door hangs off, and more—
A torn Youth Praise lies wretched on the floor.
"What made them
go?", I whispered to my ancient guide.
"An evil spirit
passed this way, and passing, lied.
Soughing low to that
murmuring throng,
'You cannot trust
your Bible for the wording is all wrong!'"
"They should not
have listened!" I cried with dread.
My mentor shook his
wizened head.
Their critic-teachers
marked the course;
Mere lackeys to the
Foe’s great force.
He charmed them into
thinking they were wise,
Thus folly brought
them to this sad demise."
"So all is
lost?" I searched my friend's wan face.
"Not so!"
he cried and pushed into my embrace
A Book. —The Old One,
with language that we'd once adored.
I read; the shadows
changed, and looking up, I saw my Lord.
R S
———————————————————————————————————
Waymarks is published quarterly and is sent out as a tract. Its purpose is to encourage open-air
preaching and also to establish the confidence of the Lord's people in the
Authorized Bible as being the true and only Holy Bible in the English
language.
We are sometimes
accused by those of differing views of showing a lack of love and of being
critical of the saints. We love all those who love Christ but it is not love to
Christ to condone error or to ignore it. It is also necessary to identify
sources of information so that statements made may be verified by my readers.
Further copies may be obtained upon request. This publication is a personal
exercise and is made free of charge. Waymarks may be freely copied without
alteration but acknowledgements should be given.
http://groups.msn.com/AuthorizedBibleBelievers All Correspondence to:-
Ron Smith
c/o
Waymark
waymarks@aol.com
8 Newbury Close
Luton
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