Truth Magazine

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

By Mike Willis

The 21 March 1980 issue of Christianity Today contained an article entitled “Belief and the Bible: A Crisis of Authority” by Walter A. Elwell which contained some interesting statistics. When Americans were asked, “What is the nature of the Bible?”, 42076 responded that the Bible is the Word of God and is never mistaken, 30076 said that the Bible is the Word of God but is sometimes mistaken, 23070 said that the Bible is a collection of ancient religious writings, and 5076 said they did not know. Though these statistics show an increase in the in-roads of modernism and other forms of infidelity, one might be somewhat encouraged that 42070 of the American people, despite all of the assaults of infidelity, still believe that the Bible is inerrant.

A somewhat more alarming statistic is that so few are reading their Bibles. “Only 11 percent read the Bible every day, compared to 10 percent who read it weekly and 7 percent monthly. Thirty-seven million adults never read the Bible” (Christianity Today, 21 December, 1979, p. 14). Consequently, when asked where they turn first when the need arose to test their own religious beliefs, Americans responded as follows: (1) The Bible: 40%; (2) Holy Spirit: 27%; (3) Church: 11%; (4) Other: 22%.

We are faced with a nation of people who outwardly revere the Bible but generally never read it. Many families purchase an expensively bound, large print edition of the Bible to place on the coffee table for everyone to see; few families are seeking to study their Bibles day-after day in order to learn its rich contents. The same thing which is happening to our society is also happening to Christians; many Christians revere the Bible as the word of God but go through their day-to-day lives without taking the time to read it. An unread, neglected Bible is no advantage to us; one might as well not have a Bible as .to have one and not read it.

Our great God in heaven expects us to study the word of God. Here are some pertinent Scriptures which show His attitude toward the study of His word.

Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart; and with all thy soul, and with all thy might. And these words, which 1 command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up”: And thou shalt bind them for a sign upon thine hand, they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates (Deut. 6:4-9).

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night (Psa. 1:1-2).

The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward (Psa. 19:7-I1).

Our New Testament Scriptures enjoin the study of God’s word just as much on God’s people.

And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord (Eph. 6:4).

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2 Tim. 2:15).

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so (Acts 17:11).

Those who claim to be the people of God must be characterized by an active program of Bible study, both at home and in their congregational capacity.

Knowledge Is Essential To True Religion

There are some, even among us, who would make salvation totally conditioned upon one’s sincerity. They say that if a man sincerely does not know about Jesus he can nevertheless be saved. Yet, the Scriptures clearly teach that one must know the truth in order to be free from sin (Jn. 8:32). One can have no faith without a knowledge of God’s word. Campbell wrote on this subject as follows:

Nothing is more demonstrable than that all true religion is founded upon the true knowledge of the true God and our Saviour Jesus Christ. The polar star of all our researches into this subject are the words of the Messiah: “It is eternal life to know thee the only true God, and Jesus the Messiah thy Apostle.” If “without faith it be impossible to please God,” as true it is, without knowledge there can be no faith. “How shall they believe in him of whom they have not heard – of whom they know nothing?” “By the knowledge of him shall my righteous servant justify many; for he shall bear their iniquities.” “Now thanks be unto God who always causes us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place . . . .”

Now as this true knowledge of the true God and our Saviour Jesus Christ is in the Bible, and in the Bible alone, those ignorant of that book cannot possibly enjoy this knowledge; and, not possessing it, they cannot possess the benefits which it communicates. So that we are by an insuperable necessity constrained to deny the possibility of true faith and true religion without the knowledge of God and of Christ Jesus our Lord – without the knowledge and belief of the gospel as written in the New Covenant of our Lord and Saviour. From all which the reference is irresistible that all religion founded not upon right conceptions of God and of his Son, is delusion – rank delusion, and must leave the heart under the dominion of its own corruptions .

. . . . It is then demonstrated that knowledge, or illumination, in the being, perfections, and glory of God, in the person, mission, and character of the Messiah, is, in all cases, preliminary to true faith – to rational belief – to any acceptable worship: in one word, to true religion (Alexander Campbell, “Religious Excitment,” Millennial Harbinger, 1840, pp. 166-167).

Knowledge of the word of God is essential for the personal salvation of every individual Christian and the continuance of the Lord’s church! One is not saved because of his physical relationship to someone who was a Christian; he is saved because of his personal faith in the word of God and obedience to it. Consequently, we can easily perceive our need to continually teach the word of God to our children and to personally study it for ourselves.

What Can I Do?

We can easily see that spiritual ignorance permeates our society. Our religious neighbors know very little about the word of God; indeed, some of those who claim to be Christians know little about the word of God. What can we do?

1. We can turn off the television. The hours which we spend in front of our televisions are consuming the time we have to serve God and study His word. The moral filth which we are piping into our homes cannot edify us; it can only destroy our morals. Consequently, we need to exercise enough personal discipline to order our lives to find time to study God’s word. To do that, we need to turn off the television.

2. We can teach our children the word of God. Gather your children around the kitchen table after supper and study God’s word with them. Tell them about Daniel, Joseph, David, Paul, and other men of strong faith. Acquaint them with the history of Israel.

3. We can personally feed our own spirits. We can take some time out of every day to study the word of God for our own benefit. Each of us has a need to feed his spirit the inspired word of God. The person who does not feed his spirit the word of God will soon lose what he formerly had in growth in the knowledge of the revelation of God.

4. We can attempt to teach others the word of God. Each of us knows someone who is not a Christian. We can talk to him about his soul, salvation, judgment, and moral righteousness. We can offer to conduct a home Bible study with him. By so doing, we will be obeying the Great Commission ourselves.

Conclusion

The word of God is the only guide we have to spiritual life. If we want to direct our children and ourselves to heaven, we are simply going to have to devote some time to learning the content of God’s word. Does eternal life mean enough to you to spend time learning the word of God?

Truth Magazine XXIV: 18, pp. 291-292
May 1, 1980

By Ron Halbrook

For the truth’s sake, the gospel of Jesus Christ must be proclaimed. Gospel means “good news,” and Jesus means “savior” (Matt. 1:21). The good news is that God has sent a Savior into the world to save us from our sins (Lk. 1:77; Matt. 26:28). When Jesus was ,born, angels announced “good tidings of great joy, which shall be to all people . . .

Glory to God in the highest, and on earth peace, good will toward men” (Lk. 2:10-14). Early in His public work, Jesus read God’s prophecy through Isaiah: “. . . he hath anointed me to preach the gospel to the poor . . . .” Jesus explained, “This day is this scripture fulfilled in your ears” (Lk. 4:16-21). To the poor of heart, meek of spirit, and humble of mind, Jesus Christ offered through Himself God’s grace in the forgiveness of sins (Matt. 5:3-12; 18:1-6; Jn. 14:1-6).

Why is this message good news?

1. Jesus Christ does for man what man cannot do for himself. “Sin entered the world” through Adam, but he is not the only sinner in history! “For all have sinned, and come short of the glory of God,” so that “one man’s disobedience” has been imitated again and again (Rom. 3:23; 5:12, 19). “Sin is the transgression of the law,” and one sin is enough to convict and condemn us as “transgressors” (1 Jn. 3:4; Ja. 2:9-10). When Jesus died for our sins, He made it possible for “the children of disobedience” to find forgiveness in God’s grace. “It is the gift of God: not of works, lest any man should boast” (Eph. 2:1-9; Isa. 53). Man cannot offer a record of perfection to God, for he stands before Him as a lawbreaker. What power does man have to remove or erase violations from his record before God? None. Only in Christ do “we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7).

2. Jesus Christ reveals the love of God. “God is love” and His love has been set forth clearly in the sacrifice of His Son for our sins. “herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 Jn. 4:8-10). When Jesus preached “the gospel to the poor,” He preached “the acceptable year of the Lord” (Lk. 4:19). Though our sins separate us from God, He shows His love because in Christ Jesus “he hath made us accepted in the beloved” (Eph. 1:6). When Christ returns, He will judge the world (Jn. 12:48; Acts 17:31). But first, “God sent not his Son into the world to condemn the world; but that the world through him might be saved” (Jn. 3:16-17). While God’s love is proclaimed in Jesus Christ, “Now is the accepted time . . . now is the day of salvation” (2 Cor. 6:2).

The message is good for other reasons, too. But, each who hears must accept or reject Jesus Christ. His love calls for our love, “for the love, of Christ constraineth us”.. (2 Cor. 5:14). If we reject Him now, He will reject us “when he shall come to be glorified in his saints, and to- be admired in all them that believe” (2 Thess. 1:7-10). “For by grace are ye saved ,through faith” when we are “buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Eph. 2:8;. Col.’2:12). “They have not all obeyed the gospel” (Rom. 10:16), but will you accept and obey the Good Message?

Truth Magazine XXIV: 18, p. 290
May 1, 1980

By Daniel H. King

One of the marvels of the great book that we call the “Bible,” and which gives us the clear impression that it comes from God, is its ability to rise above the false theories and foolish ideas that characterized the people who lived when it was written. This is a unique quality. It is singularly difficult even for Christians today to avoid being tarnished by the sophisticated-sounding “science that is falsely so-called” which places all kinds of question marks around the faith that we cherish and hold dear.

Yet the Bible possesses that quality and exhibits it in a number of ways. One very important and fascinating doctrine of the Old Testament is the concept of creatio ex nihilo, or “creation out of nothing.” Genesis 1:1 says, “In the beginning God created the heavens and the earth. And the earth was shapeless and void. And darkness was upon the face of the deep.” The use of the word bara in the Kal form “always means to create, and is only applied to a divine creation, the production of that which had no existence before” (Delitzsch). The philosophical depth of this doctrine is incredible and completely inexplicable under any evolutionary and developmental hypothesis of ideas. It appears in Gen. 1:1 without precedent and without parallel in the ancient world. In fact, examination of texts from Babylonia, Assyria, and Egypt evince quaint and curious notions of creation. Yet they all possess a common feature: creation is always “out of something” rather than “out of nothing.” In other words, matter of one type or another is always pre-existent. Pagan theologians could never divorce their gods from the physical realm long enough to answer the question regarding the origin of matter itself: “Where did it come from?”

In the Babylonian creation epic Enuma Elish, the world is said to have arisen out of pre-existent water. Apsu the fresh water and the Tiamat the salt water divinity are said to have mingled the waters and the result was the creation of all that is. In Egypt, Atum, the primal god of the Heliopolitan pantheon, after self-gratification took his own seed into his mouth and spewed forth the first pair of gods, from whence derived the rest of creation. At Memphis in Egypt, Ptah created all things by the “mouth which named all things.” But the word of creation is in all Egyptian religion a fluid substance emanating from the mouth of the god. Thus there is, in reality, no creation in our sense but an emanation whgreby one material is changed into another.

The biblical doctrine of creation from nothing stands as convincing testimony of the inspiration and authority of Holy Scripture. The penman of Genesis 1:1 rose above the reprehensible conceptions of heathen idolatry only because the artificer of the universe and man’s own maker lifted him to that great height.

Truth Magazine XXIV: 18, p. 289
May 1, 1980