Truth Magazine

By Earl Robertson

The word of God authorizes music as worship to God; however, we hasten to say that music is vocal – singing (Col. 3:16; Eph. 5:19). The Bible is silent concerning instrumental music in worship to God in the church today. Whether churches use mechanical instruments in worship or not is not a matter of opinion or indifference, but a matter of scripturalness or unscripturalness. The use of it is either right or wrong. Every conceivable means for justifying its use in worship has been written. Some of these efforts are subtle and deceiving while some are bold and stupid. One wrote, “It is a difference of opinion as to the means necessary to obey the precept to sing” (Memoirs of Isaac Errett, Vol. 2, p. 39). Preaching that it is a matter of “opinion” then, “no man has a right to make it, on either side, a test of fellowship, or an occasion of stumbling.” This allows churches to ignore and disobey the word of God. Or, can man act when God has not spoken?

Evidently, some effort was made early in the 19th century to introduce instrumental music into the worship, though it was the middle of the century before such became a practice. John Rogers of Carlisle, Kentucky, wrote Alexander Campbell on June 9, 181 concerning the issue, saying, “O, say! has the object of this warfare, for more than a quarter of a century, been to introduce instrumental music into our meeting-houses . . .” (Millennia/ Harbinger, 1851, p. 468). Aylette Raines of Millersburg, Kentucky said on April 27, 1851: “Brother S(aunders) wishes to introduce the melodeon into the church” (The Disciples in Kentucky, By A.W. Fortune, p. 373). Raines opposed it and it was not introduced. However, Dr. L.L. Pinkerton of Midway, Kentucky did introduce it into the worship in the Midway church in 1849. The attitude of those who introduced it into the churches toward the authority of the scriptures and its use in the worship occasioned much sorrow and division within the churches. The loose attitude toward the word of God is what caused this apostasy. One departure from the word of the Lord leads only to another! Brethren seemingly cannot learn this lesson. We learned recently the Belmont church of Christ in Nashville, Tennessee has introduced instrumental music into its worship. That church has eleven elders and eight of them voted the instrument in. But, one only has to check the past actions of that church to see why her elders acted as they did. The pattern they followed in evangelistic efforts, being the pooling of congregational monies of many churches, a practice unknown on the pages of the New Testament, is exactly what leads to this departure in worship. The liberals have laughed at our opposition to their departures from the word of God in evangelism and benevolence, while not seeing that their attitude toward the scriptures in these things would also, ultimately, lead to the use of the organ in worship – apostasy in worship.

Truth Magazine XXIV: 18, p. 298
May 1, 1980

By Eugene Crawley

In Acts chapter 1, where we read of the ascension of Jesus, a number of things are quite interesting and of importance. While the apostles were standing listening to Jesus, unexpectedly to them, He was taken up, and a cloud received Him out of their sight. As they continued to look steadfastly toward heaven, two men in white apparel stood by them, and said to them, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11).

We are assured, not only in this statement, but in others as well, that Jesus will return. The point I would like for us to notice here is this, “Why stand ye gazing?” It is not difficult to understand that they were surprised, perhaps shocked, by this event, that they felt their loss and were amazed. Likely we would have reacted in the same fashion. Yet, it was not for their good, nor was it God’s will, that they continue gazing. Not many days before this Jesus had given them the Great Commission in which He commanded them to preach the gospel to every creature under heaven (Matt. 28:18-20; Mark 16:15, 16; Luke 24:46-47). This they could not do as long as they stood gazing up into heaven. Jesus intended that they be active, that they work, that they do what He had commanded them.

From this, we should be able to learn a few lessons. Along with being assured of Jesus’ second coming, we should be as impressed with the importance placed upon faithfulness by this very question. Too many are satisfied and seemingly content to stand, or sit, idly by and be unconcerned about the importance of working in the Master’s kingdom. Jesus had both taught them to work and had set an example of such for them. Remember when He said, “I must work the works of Him that sent me while it is day: the night cometh when no man can work” (John 9:4)? These are “gazing,” as it were, and are failing to work the works commanded by the Lord. If this is true with any, he needs to realize the need for active service. He needs to be impressed with such passages as Romans 13:11, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.” This should teach us, among other things, that we should stop “gazing.”

Those who “gaze” are simply “spectators,” and there is no place for such in the kingdom of God. Each must be a participant, in work and worship which the Lord has commanded. If more would realize this, there would be more working, and less need to keep reminding and admonishing some to continue steadfastly in service to God; they would be helping do so.

Why do some “gaze” and remain inactive in t1p work of the Lord? Is it because they are afraid they will make a mistake? Maybe so, but who has not who has made any attempts at service? Is it because they are lazy? Perhaps so! Or, maybe it is because they think there is nothing for them to do; that others are doing everything. Hardly so, because there is work for us all to do. It may not be of such nature as will be noticed and applauded by men, but what of that? Are we not to work when our work is un-noticed and unpraised? Certainly so, so let us all resolve to do more! If we will, souls will be saved, the Lord’s work will prosper, God will be glorified, and the world will be a better place in which to live. And who would not want that?

Truth Magazine XXIV: 18, p. 296
May 1, 1980

By Irven Lee

I am referring to grandchildren. “Let me tell you about my grandchildren.” You older people know what I am saying, and you younger people have heard us make our share of the comments. Grandchildren are the children of a younger generation, and they will soon become the adults who face the responsibilities that we have tried to meet. We who are older have our concerns and joys in these young ones just as the parents have. We have our duties to them which we should not forget.

My grandchildren seem to be special, and their accomplishments are important to me. Is it that way with yours? Ours stand out in the crowd, do they not? Every child needs to be special to an inner circle of people that he can call his people where there can be mutual love and respect.

Moses preached several sermons when he was old and fast approached the day of his death. These sermons are in print, and we call them the book of Deuteronomy. In this book, he reviewed the many experiences of the Israelites during their wilderness wanderings. He also repeated the commandments and judgments of God and insisted on his hearers obeying them. Great emphasis was given to their responsibility to teach these laws to their children and to their grandchildren (Deut. 6:6-9; 29:29). He would say, “Teach them to thy sons and thy sons’ sons” (Deut. 4:9). Moses knew the great tendency of people to follow the crowd about them, so he asked both parents and grandparents to be involved in trying to save the children through teaching.

Both Eunice and Lois were evidently involved in teaching Timothy (2 Tim. 1:5; 3:14, 15). Fathers have special duties toward their children. This does not make me feel too comfortable because I have not done all that a father and grandfather should do. Have you done all that you should have done for your children and grandchildren? My wife has done more than I. It is good that there are women who take the place of both Lois and Eunice in our generation. It is a shame that there are not more parents who realize their responsibility to train their children (See Prov. 22:6).

My grandchildren were once little and helpless, but they are now reaching the height of their parents or going above them. As their bodies and minds have developed from that day of birth, the work of parents and grandparents has changed, but it has not diminished one little bit from the days when they protected, fed, and watched over those who were learning to walk and talk. You and I want our descendants to be faithful children of God, do we not? This is no easy task. I am thinking of the task of protecting and watching over those who are setting the sails which will determine the direction of their lives. They are growing up into a bigger world, and it is filled with immorality, doubt and unbelief, materialism, and drugs that can enslave them.

I am thankful that my children did not seriously injure themselves by falling out of trees, wrecking bicycles, or any other such opportunity for injury. They are all capable of making themselves useful influences in this wicked world. The possibilities are there, but the possibilities of killing themselves in reckless living and of sowing to the flesh are also there. You and I should know what cars can do to people on the road and what evil companions can do to those who must meet powerful temptations in the tenderness of youth. Can we find wisdom to help with love and understanding? The idea scares me!

My grandchildren have all been baptized into Christ, and they show an active interest in the church. This does my heart good. They seem to become more precious to their loved ones as they grow older. What could be more heart-breaking now than for one to yield to the flesh and fall into worldliness? Brethren in Christ who have had to face this sorrow and those who have not can understand our feeling of hope and fear.

Three of our four grandchildren have licenses or permits to drive cars. They are getting experience. Let us hope and pray that they may all realize that cars are not toys for adventure and thrills. The growing cost of cars and fuel may have a sobering effect on the young people of this generation, but at present it does not appear to have such. Many youths feel that money grows on trees and that they have only to ask their parents for an unlimited supply. It is a great lesson for any child to learn that money must be earned by the sweat of the brow and that neither he nor his parents has a right to that which he had not earned. Each young person should begin to earn when he has reached the age when he can with proper safety and discretion. Work is honorable, and learning to produce is a lesson that children may not learn easily from parents.

Falling in love with money is a danger that stands in front of all of us. One may come to have his eyes set on material gain to such an extent that the dollar becomes his god (Col. 3:5; Eph. 5:5). Time will reveal whether my grandchildren can use their money wisely as adults for the essentials of life so that they can bless others or whether they will use it for foolish fancies. We may hope and pray that they will put the kingdom and righteousness of God above the passing pleasures that money can provide (Matt. 6:33).

We are now to see the years rapidly pass while they will mature, finish school, become independent, and then marry. What if one makes a serious mistake in choosing a companion for marriage? I like to think that our children have some of the awareness of how important the decision is, but there is such a thing as being swept off one’s feet by the flattery and fair speech of the woman described in Proverbs seven. It is so easy to confuse lust and love, or physical attraction and spiritual beauty. I may get to live to see them all happily married. This would be a beautiful dream come true. If one is to make a failure in marriage, I hope death may take me first so that I will not have to see it. It must be wonderful to see great-grandchildren who are born to parents who are Christians, but I pray to be spared the horror of having great-grandchildren who are born into unstable homes where strife will surround them rather than love and faithfulness.

You may have wanted to tell me about your grandchildren, but I have the advantage of you in this medium of communication. I get to do all the talking. The truth is that this is an effort to communicate with all you parents and grandparents and children who happen to read this. The happiness of the young and old depends on the conduct, wisdom, and choices of the young people who are very precious to us.

Truth Magazine XXIV: 18, pp. 294-295
May 1, 1980

By Luther W. Martin

Brother Ralph R. Givens of Selma, California, recently suggested that I prepare an article for Truth Magazine, containing an evaluation of the New King James Bible (New Testament), published by Thomas Nelson, Inc., of Nashville, Tennessee.

The company of translators for this 1979 publication consisted of three groups of scholars, theologians and Bible students. Fifty persons composed the scholarly team that did the actual work of translating. They were from the United States, Canada, England, Scotland, New Zealand, and Australia. Each was committed to the belief that the Bible is an infallibly inspired book and signed a written statement to that effect.

There was an “Overview Committee” consisting of sixty-five persons, who pre-viewed the work of the translators as well as screening and refining the English wording selected, with a view toward grammatic accuracy, poetic beauty, and the semantics of communicating thoughts and ideas.

Finally, there was an “Executive Review Committee” of six persons (two of whom were among the fifty translators), who checked the suggestions and written comments received from numerous sources, resulting in a final English version.

New King James Bible Based Upon The Received Text

The original King James Version was completed in the year 1611 and was based upon the “Textus Receptus” (The Received Text). Sir Frederic G. Kenyon, wrote in his Textual Criticism of the New Testament:

Speaking very generally, it may be said that the manuscripts of the New Testament fall into two great classes, -those which support what is known as the Textus Receptus, and those which depart from it. The Textus Receptus is that type of text which, having been adopted in the earliest printed editions of the New Testament, has continued, with only slight modifications, to hold its own as the standard text in ordinary use. It is found in our ordinary editions of the Greek Testament, and in an English dress it is familiar to us as the Authorized Version; and it is supported by a vast numerical majority of manuscripts (pp. 58-59).

A school of thought in opposition to the Textus Receptus became manifest just a century ago (1881) in the conclusions of Westcott and Hort. Almost every English translation of the Bible since that date, has embraced the Westcott and Hort theory of textual criticism, with the result that a number of verses are deleted from the modern English versions. (See Truth Magazine, November 13, 1975, “The Genuineness. of Mark 16:9-20. “)

The New King James Bible is a refreshing effort toward restoring respect for the Received Text of the 16th century. This is not to blindly endorse the Received Text in the event that it does contain errors. But I do suggest that the Westcott and Hort Text contains far more erroneous renderings than does the Textus Receptus.

Goals of the New King James Translators

The translators of the NKJB sought to combine three ingredients: (a) The best knowledge of New Testament Greek, (b) Seventeenth Century English, and (c) Twentieth Century English. Their goal was to remove the archaic idioms and no-longer-used vocabulary. Additionally, they wanted to retain as much of the rhythm, beauty, and poetry of the 1611 version, as possible. The degree to which this announced goal has been reached can only be determined by studying the 1979 version. This writer is generally pleased with the New King James Bible (the Old Testament is presently being translated). However, there are a few passages that I would like to have seen changed (and, I believe, improved), when compared to the 1611 King James Version. I am thankful for the concerted effort that has been made toward getting back to the Received Text.

Questions Asked By Brother Givens

In the KJV (1611), Acts 2:40 reads, in part, “Save yourselves from this untoward generation.” But the NKJB (1979) reads “Be saved from this perverse generation.” In this comparison, we have the difference between “Active voice” and “Passive voice.” Concerning Acts 2:40, Parkhurst’s Lexicon, states: “So those who embraced the gospel, Acts 2:47, are called sozomenoi, those that were saved, that is, who followed Peter’s advice, ver. 40, and in this sense saved themselves by being baptized, and joining themselves to the believers.” It is to be. regretted that the 1979 version retreated from the 1611 rendering.

The Greek word actually used in Acts 2:40, that is translated “Save yourselves” in the KJV (1611), is sothete. It is found in most modern Greek texts as well as in my copy of the Greek Text of Carolus Hoole (London, 1653). J. Stegenga’s Analytical Lexicon, gives sothete, in Acts 2:40 as “passive” but renders it “Save (your)selves,” which is “active.” Most lexicons show the word as “passive,” yet several translators, like Weymouth, render it “actively” . . . “Escape from this perverse generation.” (Editor’s Note: the middle and passive forms of sozo [to save] are identical. One’s the6logy will probably determine which translation is given.)

Another Question Regarding “Active” and “Passive” Voices

Brother Givens points out that in the KJV (1611), the word strepho is rendered “be converted”; and the NKJB (1979) gives it as “are converted” . . . both of which allow the conclusion, that the sinner is “converted” without any action upon his part.

W.E. Vine’s Expository Dictionary of New Testament Words, states concerning strepho . . . “denotes (1) in the Active Voice, (a) to turn (something), Matt. 5:39; . . . (2) in the Passive Voice, (a) used reflexively, to turn oneself, e.g., Matt. 7:6; John 20:14, 16; . . .” (p. 161). Note, that in the Active Voice, strepho means to turn something; while in the Passive Voice, it means to turn oneself. Accordingly, the American Standard Version (1901) gives it: “Except ye turn, and become as little children . . .” Note that the “turning” is an action on the part of the sinner. This makes a vast and important difference as to the accurate rendering of strepho, in such passages as Matt. 18:3.

Conclusion

The New King James Bible (New Testament) has much to be appreciated, in the attempt to keep it as nearly like the original King James Version as practicable, yet overcoming some of the shortcomings of the 1611 version. However, I could look upon it with greater favor, if some of the renderings were less influenced by what I define as “Baptist theology.” Some 25 of the translators and Overview Committee were of the Baptist Denomination. This may have resulted in Baptist domination in the conclusions -cached. I do feel a debt of gratitude for the return of the Textus Receptus.

Truth Magazine XXIV: 18, pp. 293-294
May 1, 1980