Category Archives: Bible study

Numerical Church Growth And The Biblical Purposes Of Church Services

By Pastor Bruce K. Oyen, First Baptist Church, Spearfish, SD

NUMERICAL CHURCH GROWTH IS IMPORTANT TO CHURCHES. There are practical reasons for this. If churches don’t grow numerically, they will eventually die out as the aging attendees can no longer attend, or they pass away. If churches don’t grow numerically, they will eventually have no substantial reason to exist. If they don’t grow numerically, they will eventually run out of money and will, then, be unable to pay their expenses and will be forced to shut down. Most importantly, if churches don’t grow numerically, it means they have ceased to reach new persons in their communities with the Gospel message, and have failed to get them to attend their services.

ASTRAY FROM THE BIBLICAL PURPOSES OF CHURCH SERVICES. The fact that many churches are in serious numerical decline has caused a lot of them to stray from the Biblical purposes of church services. But what are the Biblical purposes for having church services? According to the New Testament, church services are to be held so that Christians can worship God together, pray together, be taught from the Word of God together, and to have fellowship with one another. But how have Bible-believing churches strayed from these God-ordained purposes? By making their services primarily a means of reaching non-Christians with the Gospel of Christ. This focus, they hope, will not only win many persons to believe in Jesus Christ, but also become  a means of increasing the number of attendees at their services, and thereby keep the church from going out of existence.

WHAT HAPPENS WHEN EVANGELISM BECOMES THE PRIMARY PURPOSE FOR CHURCH SERVICES? It is certainly true that churches can and should be evangelistic. The Gospel can be made known during church services through music, through personal testimonies, through literature,  and through preaching and teaching the Word of God. But when reaching non-Christians with the Gospel displaces the God-ordained purposes for church services, it has serious negative consequences. Even though a church which has made this shift in its purpose for its services might still have a strong emphasis on worshiping God,  it is certain to spend less time teaching and preaching the Word of God to the Christians in attendance. The non-Christians are fed what they need to learn, and the Christians get little of the meat of God’s Word. This is comparable to what would happen if a family is made up of a wide variety of ages, but at meal time everyone is expected to eat what the youngest family members are able to eat. The youngest family members might thrive on such a diet, but not the older ones. But this is not the only negative consequence of church services becoming primarily a means of reaching non-Christians with the Gospel. Another almost-inevitable negative consequence is that in such church services many truths of the Word of God will be skipped over because of their potential to offend and thus alienate the very ones the church is trying to reach with the Gospel. Preachers in such  churches will very likely not warn about specific false teachers and their falsehoods. Preachers in such churches will not likely specifically identify religious groups that claim to be Christian, but in fact are not. Preachers in such churches will not be likely to forthrightly say certain kinds of behavior are to be avoided because the ones they are trying to win to Christ are involved in those behaviors, and they don’t want to drive them away from the services. Such preachers might forthrightly condemn things that the Bible specifically condemns, and which most persons agree are wrong. But they will be hesitant to speak against things that might be only what could be called questionable, borderline, and known to lead to worse behavior. The moderate drinking of alcoholic beverages and moderate gambling are examples of what I mean. Preachers in such churches will most likely say, “Don’t get drunk.” But they won’t say, “Don’t drink alcoholic beverages at all.” Preachers in such churches will say, “Watch out so you don’t become problem gamblers.” But they won’t say, “Don’t gamble at all.” Another almost-inevitable consequence of making evangelism the focus of church services is that the  music used will be the kind that is more acceptable to non-Christians. This means, it will be more entertaining than is appropriate in church services. And it means it will be more worldly or secular in style than it should be. Another way to put it is, the music will not be appropriate for worshiping  the Holy God revealed in the Bible. Here is an example of that very thing: One preacher told me and a couple other preachers of an experience he had as a guest speaker at church in serious numerical decline, and which was made up of mostly elderly Christians. He said that as he visited with the church folks before a service, someone began to play taped Christian rock music over the loudspeaker. He asked them why they were playing THAT kind of music. He was told it was done to appeal to the younger people. In our day it is common for older Christians to be criticized for objecting to much of the music used in contemporary churches.But those older Christians are justified in saying such music has no place in Bible-believing churches. To summarize the point of this paragraph, let me say that what happens when a church makes evangelism the primary purpose of it services is that it often gives itself over to accommodating the persons it is trying to reach with the Gospel of Christ. This always weakens a church, even if it results in many more attendees. It weakens a church because this kind of accommodation is contrary Biblical teaching, and it, therefore does not develop strong Christians.

BIBLICAL STATEMENTS CONCERNING THE GOD-ORDAINED PURPOSES FOR CHURCH SERVICES. Above, I said the New Testament tells that God has specific purposes for church services. But where we can these be read in the New Testament? I will give some of the chapters and verses to read, and you can look them up yourselves. As you read them, look for the statements indicating that the teaching and preaching of God’s Word to Christians was central to the meetings of the Christians. (We now would call the meetings church services.) Acts 2:41 – 47; Acts 14:21 – 28;  Acts 15:22 – 41; Acts 16:1 – 5; Acts 18:8 – 11 & verse 18, first sentence; Acts 18:24 – 28; Acts 19:7 – 11;  Acts 20:17 – 38; Ephesians 4:11 – 16; Ephesians 5:17 – 20; Colossians 1:28; Colossians 3:16 & 17; 2 Thessalonians 2:5 & 16; 1 Timothy 4:6 & 13; 1 Timothy 5:17; 2 Timothy 3:14 – 17; 2 Timothy 4:1 – 5; 1 Peter 5:1 – 4.

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Something Many English Bible Translations Have In Common

By Pastor Bruce K. Oyen, First Baptist Church, Spearfish, SD

You might recall that some weeks ago Presidential aspirant, Donald Trump, spoke at Liberty University. During his speech, he referred to a certain book of the New Testament as “2 Corinthians.” He took some heat over his having called the apostle Paul’s second letter to the Corinthians “2 Corinthians.” It seems some folks thought it revealed his ignorance of the Bible. Well, though I am not a Trump supporter, I want to point out that the objection to his reference to “2 Corinthians” actually revealed the ignorance of those who found fault with it. Here is why: I have been an avid Bible-reader for over 40 years, and I have noticed the very thing for which Trump was faulted. So, I looked at 9 of my English Bible translations, and each one refers to Paul’s second letter to the Corinthians as “2 Corinthians.” Here is a list of the 9 translations I looked at: the King James Version, New King James Version, Modern English Version, English Standard Version, New American Standard Bible (updated edition), New International Version, Holman Christian Standard Bible, New Revised Standard Version, and the 1602 edition of the Geneva Bible New Testament. I don’t know what Bible translation Trump referred to at Liberty University, but it must have been one that said “2 Corinthians” at the top of the page he read from that day.

Now, here is another important fact related to this subject: there are several books in the Old Testament and epistles (letters) in the New Testament in which numbers are used by translators to identify them. In the Old Testament we find the books called 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles. And in the New Testament we find the epistles (letters) called 1 and 2 Corinthians, 1 and 2 Thessalonians, 1 and 2 Timothy, 1 and 2 Peter, and 1, 2 and 3 John. But we commonly refer to them as first and second, or as first, second and third. Here’s another interesting fact: in the Old Testament, at first there was one book of Samuel, one of Kings, and one of Chronicles. But each one was divided in half, so to speak, for the sake of convenience. They then were renamed 1 and 2 Samuel, 1 an 2 Kings, and 1 and 2 Chronicles. But the letters of the New Testament were written separately.

Six Reasons To Not Follow “King James Version-onlyism”


By Pastor K. Bruce Oyen
First Baptist Church
Spearfish, SD

   

First, don’t follow KJV-onlyism because it seems to imply that the Bible was not in English prior to the KJV.
   KJV–only literature emphasizes the idea that only the KJV is God’s Word in English. If that is true, what were English Bible translations before the KJV was published? Are we to assume that they were not really Bibles? Or, are we to assume that they ceased to be Bibles when the KJV was printed in 1611?
   What are the pre-KJV English Bibles? The Wycliffe Bible (1382); Tyndale’s Bible (1525-1534); Coverdale’s Bible (1535); Thomas Matthew’s Bible (1537); the Great Bible (1539); the Geneva Bible (1557-1560); the Bishop’s Bible (1568).
   If these translations were the Word of God when they were first published, they still are the Word of God. And if that is true, we cannot say that the King James Version alone is the Word of God in English.
Second, don’t follow KJV-onlyism for the simple reason that the KJV generally used today is different in substance from the 1611 KJV.
   Followers of KJV-onlyism make much of using the “1611 KJV.” But most of them seem unaware of the fact that most of them do not use it. The commonly-used KJV is different from the 1611 edition in substance, not just in spelling, and type-style, and punctuation.
   On page 217 of his book, THE KING JAMES VERSION DEFENDED, E. F. Hills wrote: “Two editions of the King James Version were published in 1611. The first is distinguished from the second by a unique misprint, namely, Judas instead of Jesus in Matthew 26:36. The second edition corrected this mistake, and also in other respects was  more carefully done. Other editions followed in 1612, 1613, 1616, 1617 and frequently thereafter. In 1629 and 1638 the text was subjected to two minor revisions. In the 18th century the spelling and punctuation of the King James version were modernized, and many obsolete words were changed to their modern equivalents. The two scholars responsible for these alterations were Dr. Thomas Paris (1762) of Cambridge, and Dr. Benjamin Blayney (1769) of Oxford, and it is to their efforts that the generally current form of the King James Version is due.”
   Note that the text was subjected to revisions!
  Evangelist Gary Hudson wrote a valuable article called, The Myth of No Revision  in which he listed over seventy examples of how the text of the 1611 KJV differs from what is used by most KJV readers today. Four examples of textual changes are given here:
2 Kings 11:10, 1611 KJV: in the temple
2 Kings 11:10, current KJV: in the temple of the Lord
1 Chronicles 7:5, 1611 KJV: were men of might
1 Chronicles 7:5, current KJV: were valiant men of might
Matthew 12:23, 1611 KJV: Is this the son of David?
Matthew 12:23, current KJV: Is not this the son of David?
I John 5:12, 1611 KJV: he that hath not the Son, hath not life
I John 5:12, current KJV: “he that hath not the Son of God hath not life
  Have you ever seen stickers on envelopes that say, “Use the Bible God Uses: 1611 KJV”? Or, have you seen advertisements for churches which say something like “Standing for the 1611 KJV” ? Well, it is very likely that they think they are using the original KJV, but are not doing so. A simple comparison of their King James Bibles with the 1611 edition might reveal something they will be surprised by.
  While there is nothing wrong with having a preference for the King James Version, we should not make claims that probably are not accurate. Facts are stubborn things, and one can easily verify the accuracy of those who claim to be using the original King James Version.
   Since it is easily proven that the KJV usually used today is substantially different from the 1611 edition, KJV-only advocates are faced with a dilemma: they must decide which edition is God’s Word in English.
Third, don’t follow KJV-onlyism because it attributes infallibility to the KJV, something not done by its Translators.
   The original edition of the KJV has some very interesting and informative introductory material which enables us to see what the Translators thought of their own work. I am referring to The Epistle Dedicatory, and to a lengthy piece called The Translators to the Readers.
   In The Epsitle Dedicatory, the Translators dedicated their translation to King James. In their dedication we discover that they did not consider their work to be infallible, as the following quotation proves: “There are infinite arguments of this right Christian and religious affection in your Majesty: but none is more forcible to declare it to others than the vehement and perpetuated desire of the accomplishing and publishing of this work, which now with all humility we present unto your Majesty. For when your Highness had once out of deep judgement apprehended how convenient it was, that out of the original sacred tongues, together with comparing of the labors, both in our own and other foreign languages, of many worthy men who went before us, there should be one more exact translation of the holy Scriptures into the English tongue; Your Majesty did never desist, to urge and to excite those to whom it was commended, that the work might be hastened, and that the business might be expedited in so decent a manner, as a matter of such importance might justly require.”
   Since the translators who made the King James Version considered their work to be “one more exact translation of the holy Scriptures into the English tongue,” should we make more of it than they did?
   In The Translators To The Reader, we find that they did not look upon their translation the way many do now. For instance, page seven says: “Now to the latter (the Puritans) we answer that we do not deny, nay we affirm, and avow, that the very meanest translation of the Bible in English, set forth by men of our profession (for we have seen none of theirs of the whole Bible as yet) containeth the word of God, nay, is the word of God. No cause therefore why the word translated should be denied to be the word, or forbidden to be current, not withstanding that some imperfections and blemishes may be noted in the setting forth of it. For whatever was perfect under the Sun, where Apostles or Apostolic men, that is, men endued with an extraordinary measure of God’s Spirit, and privileged with the privilege of infallibility, had not their hand?”
   Therefore, we should not consider the King James Version to be infallible when the translators themselves denied it.
A fourth reason we should not follow KJV-onlyism is that the marginal notes in the 1611 edition reveal that the translators themselves were often uncertain of how words and verses should be translated into English.
   Most KJV Bibles have few or none of these marginal notes. One should purchase a 1611 edition from Thomas Nelson Publishers so that the notes can be read. They are very interesting, informative, and perhaps unnerving to advocates of KJV-­onlyism.
  On page 216 of his book, THE KING JAMES VERSION DEFENDED, E. F. Hills said some important things about those notes. Consider his statements carefully: “The marginal notes which the translators attached to the King James Version indicated how God guided their labors providentially. According to Scrivener (1884), there are 8,422 marginal notes in the 1611 edition of the King James Version, including the Apocrypha. In the Old Testament, Scrivener goes on to say, 4,111 of the marginal notes give the more literal meaning of the Hebrew or Aramaic, 2,156 give alternative translations, and 67 give variant readings. In the New Testament 112 of the marginal notes give literal rendering of the Greek, 582 give alternative translations, and 37 give variant readings. These marginal notes show us that the translators were guided providentially through their thought processes, through weighing every possibility and choosing that which seemed to them best.”
    Two paragraphs later, Hills wrote, “As the marginal notes indicate, the King James translators did not regard their work as perfect or inspired, but they did consider it to be a trustworthy reproduction of God’s holy Word, and as such they commended it to their Christian reader.”
   The conclusion to be drawn from their many notes is obvious: If they were often unsure of themselves, should we attribute infallibility to their translation? No, we should make neither more nor less of their work than they did.
A fifth reason not to follow KJV-onlyism is that it condemns modern translators for doing what the KJV translators themselves did by putting marginal notes in the Bible.
   In reading KJV-only literature, one soon learns that it is unacceptable to put any notes in Bible margins that can make the reader “uncertain” of how a verse should be translated, or that can make one question whether or not a verse should be in the Bible at all. For instance, one pamphlet concerning the NIV says: “Even though NIV includes a weaker translation of this (Matt. 21:44) in the text, the footnote says, ‘Some manuscripts omit vs. 44.’ This is a rather strong suggestion that it may not belong in the Bible at all. Matt. 12:47; 16:3; and Luke 22:43, 44 are treated by the NIV in the same shoddy and shameful way. To the uninformed reader, such footnotes will tend to destroy confidence in the Bible as the Word of God.”
  While I understand this concern, the facts prove that the original KJV was “guilty” of the same thing. For example, the KJV marginal note for Luke 10:22 says, ‘Many ancient copies add these words, “and turning to his disciples he said.’” And the notation of Luke 17:36 says, “This 36 verse is wanting in most of the Greek copies.” We should remember the fact that the 1611 KJV Old Testament has 2,156 alternate translations in its margins, and the New Testament has 582 in its margins. Aren’t such extensive marginal notes in the original KJV just as likely to “destroy confidence in the Bible as the Word of God” as those in other translations are said to do?
A sixth reason not to follow KJV-onlyism is because the KJV is the product of the Church of England.
   As a Baptist, I believe in the Biblical distinctives of Baptists, two of which are (1) the separation of church and state, and (2) the immersion of believers. I would not have speakers in our church if they deny these doctrines. Therefore, I could not have any of the translators of the King James Version preach in my pulpit. They believed in, and were members of the Church of England, a state church. Furthermore, they believed in baptismal regeneration, whereas Baptists believe in regeneration by the Word of God and by the work of Holy Spirit.
    In their epistle of dedication of the King James Version, its translators expressed their “great hope that the Church of England shall reap good fruit thereby.” The fact that the KJV was produced by the Church of England does not mean that it should not be used. But it does mean that if Baptists are going to be consistent with their theology, they must admit that the translators of the KJV would not qualify to join their churches.
   Consequently, it does not make sense that so many Baptists are crusading for the exclusive use of the King James Version. How can Baptists crusade for the exclusive use of a translation produced by a denomination that promotes beliefs that oppose Baptist beliefs?
In Conclusion:
   We would do well to adopt the view of the KJV’s translators about their work. In their epistle of dedication to King James they stated that their work was “one more exact translation of the holy Scriptures into the English tongue.”
   Furthermore, we would do well to remember that in The Translators To The Reader, they said: “Truly (good Christian Reader) we never thought from the beginning, that we should need to make a new Translation, nor yet to make of a bad one a good one, but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavor, that hath been our mark.
  We also should remember what E.F. Hills wrote on page 216 of his book, THE KING JAMES VERSION DEFENDED: “As the marginal notes indicate, the King James translators did not regard their work as perfect or inspired, but they did consider it to be a trustworthy reproduction of God’s holy Word, and as such they commended it to their Christian readers…”
   It is with such an opinion of the King James Version that we, too, can commend it to readers, both Christian and non-Christian. But we have good reasons to not follow KJV-onlyism.
(This article is a re-write of my original article, called, “Why I cannot follow KJV-onlyism.”)

What Makes A Bible Translation Good?

By Pastor Bruce K. Oyen
First Baptist Church, Spearfish, SD
The Bible is the Word of God, and we should be grateful that is has been translated from its original languages (Hebrew, Aramaic, and Greek) into many languages of the world, including English. There are many translations of the Bible into English. Some of them are better than others, and that is the subject of this article.
There are several features that make a Bible translation good. These include the translators'(plural) view of the Bible. If they consider it to be what it is, the Word of God, that will make it a better translation than if they consider the Bible to be merely a good book, but not God’s Good Book. Furthermore, if translators accept the teachings of the Bible as God-given, that, too, will help them make a better translation of it than if they consider its teachings as man-given. Another feature that make some translations better than others are the original-language texts upon which translations are based. There is some variation in the reliability of these texts. The more reliable they are, the better they will be from which to make translations. Yet another one of the features that makes some English translations better than others is the philosophy or principle of translation followed by its translators. The best guide to follow in the translation process is known as “the essentially literal” or “the word-for-word” philosophy or principle. Simply put, when this guide is followed, it means the translators do their best to put the original languages into another language, such as English, so that the translation accurately represents what is found in the original languages. To follow this guide means the translators keep explanation and commentary to a minimum in the translation itself. If explanation and commentary are used, they will be put in footnotes or marginal notes, not in the translation.
Bible scholar Leland Ryken addresses this important subject in his excellent book, “The Word Of God In English (Criteria for Excellence in Bible Translation).” This book is a “must read” for those who want to look into this subject in-depth. In the chapter, “Fidelity to the Words of the Original,” Ryken made many important points that relate to the subject we are considering. Take, for example, his statement, “Translating the words of the original minimizes blurring the line between translation and interpretation, whereas dynamic equivalent translations continually mingle translation and interpretation, often depriving readers of the freedom to reach their own conclusions about the correct interpretation of a passage.” (Ryken’s book is published by Crossway. Copyright, 2002 by Leland Ryken.)
What are some of the Bible translations that follow the very important “essentially literal”/”word-for-word” principle or philosophy of translation? Ryken rightly puts the following examples into that category: The King James Version, New King James Version, American Standard Version, New American Standard Version, English Standard Version, Revised Standard Version, and the Modern English Version. (Ryken has two different opinions about the New Revised Standard Version. In his book mentioned above he says it is a dynamic equivalent translation, but in a chart at the end of his booklet called “Choosing A Bible,” he says it is an essentially literal translation. Perhaps he means it is more an essentially literal translation than a dynamic equivalent translation.)
In contrast to “essentially literal”/”word-for-word” translations are paraphrases of the Bible. These are known for their being more interpretive restatements of the Bible’s original languages, or of previous translations. What are some of the paraphrases of the Bible? Ryken rightly puts the following examples into that category: The Living Bible(TLB), by Ken Taylor; The Message(TM), by Eugene Peterson; The New Testament In Modern English(NTME), by J. B. Phillips. Paraphrases should always be sparingly used because they are not translations.
Different from “essentially literal”/”word for word” translations and Bible paraphrases are what are called “dynamic equivalent” translations. These translations are known for their attempt to put into English the meaning or thought of the original languages. What are some of the translations that do not as closely follow “the essentially literal”/”word-for-word” principle or philosophy of translation as the ones named above, but can be considered to be dynamic equivalent translations? Ryken rightly puts the following into that category: The New Living Translation(NLT), Contemporary English Version(CEV), Good News Bible(GNB), New International Version(NIV), Today’s New International Version(TNIV), and Today’s English Version(TEV).
Let us now consider the very popular, previously-mentioned New International Version as an example of what is known as a “dynamic equivalent translation.” This distinguishes it from the translations that more closely follow “the essentially literal”/”word-for-word” principle or philosophy of translation as do the King James Version, New King James Version, American Standard Version, New American Standard Version, English Standard Version, Revised Standard Version, and the Modern English Version.
That the NIV is, at least to some degree, a dynamic equivalent translation is proven by certain statements in the Preface to the 1984 edition, as found in “The NIV Worship Bible”, which is published by Zondervan and copyrighted 1988. On page x of the Preface we read the following statements: “The first concern of the translators has been the accuracy of the translation and its fidelity to the thought of the Biblical writers. They have weighed the significance of the lexical and grammatical details of the Hebrew, Aramaic and Greek texts. At the same time they have striven for more than a word-for-word translation. Because thought patterns and syntax differ from language to language, faithful communication of the meaning of the writers of the Bible demands frequent modifications in sentence structure and constant regard for the contextual meaning of words.” And on page xi of the Preface we find further evidence of the influence of dynamic equivalence on the NIV. It says, “Because for most readers today the phrases ‘the LORD of hosts’ and ‘God of hosts’ have little meaning, this version renders them ‘the LORD Almighty’ and ‘God Almighty.’ These renderings convey the sense of the Hebrew, namely, ‘he who is sovereign over all the “hosts” (powers) in heaven and on earth, especially over the “hosts” (armies) of Israel.” The concern for “fidelity to the thought of the Biblical writers,” instead of their words is a guiding principle of dynamic equivalent translations. The same thing is true of the reference to conveying “the sense of the Hebrew.”
That the NIV is, at least to some degree, a dynamic equivalent translation is also proved by the fact that one of its advocates, Lawrence O. Richards, says so. The following quote is taken from the Preface to his book, “The Zondervan Expository Dictionary Of Bible Words,” which was published by Zondervan in 1985, and which has a copyright of 1985, 1991 by The Zondervan Corporation. The book is very valuable, even for those who are not used to more technical aspects of Bible study. In the quote, Richards refers to the NIV(New International Version), NASB(New American Standard Bible), ASV(American Standard Version), and the RSV(Revised Standard Version). Here is part of what Lawrence O. Richards wrote: “Because there are so many different versions of the Bible in English, it is necessary to narrow our focus; we will consider the two versions that are used most frequently in Bible study. These are the NIV and the NASB.
“The NIV is especially acceptable to evangelicals. This translation was undertaken by over a hundred scholars from many countries and various denominations. All of them were conservative in their commitment to the full authority and trustworthiness of Scripture as God’s Word. The result of their years of work is an attractive, readable, and clear expression in contemporary English of the thought of the original Hebrew and Greek writings.
“Translators face a number of problems. Many of these occur because single words in any language have more than single meanings. It is the task of Bible translators, therefore, to study the way a Hebrew or Greek term is used in particular sentences and to determine the shade of meaning intended in each context. Thus different English words or phrases are used to translate a single original term. Conversely, the same English word may be use to translate several different Hebrew or Greek terms.
“None of the English versions provide a word-for-word translation, with the same English word always being used to translate the same Hebrew or Greek word. Instead, in varying degrees translators adopted a principle called dynamic equivalence. That is, they have attempted to ascertain the meaning (or connotation) of the word or phrase in the source language and to express that meaning in the receptor language. The more the translators of a given version relied on the use of dynamic equivalence, the more difficulty we can expect in tracing concepts from English back to specific Hebrew or Greek words.
“How have the translators of different versions approached their task? The translators of the ASV attempted to translate word for word as much as possible. Ken Taylor’s Living Bible, on the other hand, is a very loose paraphrase, shaped often by the translator’s own interpretations. The NASB tends toward the approach of the ASV. The RSV and NIV fall between these extremes, though the translators of the NIV were more ready to seek dynamic equivalents than were the RSV translators.”
Consider some key statements that Richards made about the NIV that should make us have some reservations about it:
1.) “The result of their years of work is an attractive, readable, and clear expression in contemporary English of the thought of the original Hebrew and Greek writings.”
2.) “The more the translators of a given version relied on the use of dynamic equivalence, the more difficulty we can expect in tracing concepts from English back to specific Hebrew or Greek words.”
3.)”How have the translators of different versions approached their task? The translators of the ASV attempted to translate word for word as much as possible. Ken Taylor’s Living Bible, on the other hand, is a very loose paraphrase, shaped often by the translator’s own interpretations. The NASB tends toward the approach of the ASV. The RSV and NIV fall between these extremes, though the translators of the NIV were more ready to seek dynamic equivalents than were the RSV translators.”
Here are my replies to these statements:
1.) We don’t want a translation to give us “the thought of the original Hebrew and Greek writings”, but the translated words of those writings. A translator’s thoughts can easily become commentary and explanation, when what we need is translation. Let the Bible’s readers figure out for themselves what the Bible means. This often requires the use of reference works, such as commentaries and Bible dictionaries. But we should not expect translations to also function as commentaries and dictionaries.
2.) Dynamic equivalent translations are a problem because, as Richards said, “the more difficulty we can expect in tracing concepts from English back to specific Hebrew or Greek words.” To make Bible study more difficult is not a good thing.
3.) Lawrence O. Richards pointed out, “the translators of the NIV were more ready to seek dynamic equivalents than were the RSV translators.” This proves the fact that the NIV was influenced by the principle of dynamic equivalence. This is not a good thing, for a dynamic equivalent translation is always less reliable than an “essentially literal/word-for-word” translation.
Here is something interesting that is related to our subject: for many years I have profitably used the 12-volume commentary set called “The Expositor’s Bible Commentary.” It is based on the NIV. But its frequent corrections of the NIV have weakened my confidence in that translation.
So, what should be done with this information? First, the logical thing to do is to use “essentially literal/word-for-word” translations as our primary translations for daily reading and Bible study. Of course, preachers, pastors, and Bible teachers should use this kind of translations in their ministries. Dynamic equivalent translations should only be read and studied as secondary translations, that is, as helps in Bible reading and study. I recommend these “essentially literal/word-for-word” translations: the New King James Version, the Modern English Version, the King James Version, the New American Standard Version(updated edition), and the English Standard Version. (The King James Version, the New King James Version, and the Modern English Version are all related to one another, the last two being revisions of the King James Version.) The Holman Christian Standard Bible, according to the Introduction, uses a translation principle it calls “optimal equivalence,” which seems to be a moderate blend of the “essentially literal/word-for-word” and “dynamic equivalence” translation principles. Thus, it is more reliable than those translations that depend more heavily on dynamic equivalence, as does the NIV.
Second, do not make the use of “essentially literal/word-for-word” translations a test of Christian orthodoxy and fellowship. True and dedicated Christians often use translations influenced by dynamic equivalence, such as the NIV. That should not cause a division between them and those of us who do not approve of a translation that is heavily influenced by the principle of dynamic equivalence, unless, of course, the presence of dynamic equivalence is found to be so strong that the translation is generally unworthy of use. If that is the case, it is most likely not a dynamic equivalent translation but a paraphrase of the Bible. And, as said above, paraphrases should always be sparingly used because they are not translations of the Bible.
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WHEN THE WORLD SERIES IS OVER

By Pastor Bruce K. Oyen, First Baptist Church, Spearfish, SD

FRED SAYS, “Hi, John! How have you been? I haven’t seen you for a few days.”
JOHN SAYS, “I’ve been fine, Fred! I watched every game of the World Series, including all 12 innings of the last game. It was long, but it was worth it. How about you, Fred? Did you watch the World Series? I know you like baseball.”
FRED SAYS, “Well, I watched as much as I could. But I missed some of it so we could go to a Bible study that meets 1 night a week.”
JOHN SAYS, “Huh? You skipped part of the World Series so you could attend a week night Bible study? You attend church on Sundays, too. How many hours a week to you go to church? It sounds like too many to suit me!”
FRED SAYS, “We attend 2 hours on Sunday, and 1 hour on a week night. That adds up to 3 hours a week, plus the short amount of time it takes to drive there and back. How many hours did World Series last, John? Or just the last game of 12 innings?”
JOHN SAYS, “Never mind, Fred, never mind. I get the point!”

To Live Right, We Must Think Right

By Pastor Bruce K. Oyen, First Baptist Church, Spearfish, SD

If we want to live right, we must think right. That’s a “no-brainer,” as the saying goes. But the fact is, it is easy to become careless about what we allow into our minds. Many of us would not start smoking tobacco, knowing what it does to a smoker’s lungs. We don’t even want to spend much time in smoke-filled places for the same reason. So, we avoid such places to protect our lungs. We need to be even more cautious about what we allow into our minds, for what we allow into our minds either helps us or harms us.
Therefore, we must be on our guard when it comes to what we look at on TV, on the internet, in movies, and in literature. We must also be careful about the music we listen to. All of the above have the potential to put harmful thoughts into our minds, and if we allow such thoughts into our minds, the outcome will not be good.
Let me give just one example of a TV program that is not good for us. I have never watched more than a few minutes this program because of its blatant sensuality and sexuality. The ads for it on TV certainly emphasize this program’s sensuality and sexuality. What is the program? “Dancing With The Stars.” I am convinced that DWTS is so popular, not just because of the skill of the dancers, but also because of its sensuality and sexuality. This program is contributing to the acceptance of low sexual standards among it viewers because it diminishes the Biblical concept of the sacredness of intimacy and sex between a man and woman who are married to one another. Such intimacy is to be kept private, not hinted at on TV.
Now that these frank statements have been made, let me follow them up with the fourth chapter of the apostle Paul’s letter to the Philippian Christians. The key verse is verse 8. I put it in bold print to easily pick it out.

Philippians 4 Modern English Version (MEV)

4 Therefore, my beloved and longed-for brothers, my joy and crown, so stand fast in the Lord, my beloved.

Exhortations

2 I exhort Euodia and Syntyche to be of the same mind in the Lord. 3 I ask you also, true companion, help those women who labored with me in the gospel, with Clement also, and with my other fellow laborers, whose names are in the Book of Life.

4 Rejoice in the Lord always. Again I will say, rejoice! 5 Let everyone come to know your gentleness. The Lord is at hand. 6 Be anxious for nothing, but in everything, by prayer and supplication with gratitude, make your requests known to God. 7 And the peace of God, which surpasses all understanding, will protect your hearts and minds through Christ Jesus.

8 Finally, brothers, whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue, and if there is any praise, think on these things. 9 Do those things which you have both learned and received, and heard and seen in me, and the God of peace will be with you.

Acknowledgment of the Philippians’ Gift

10 I rejoiced in the Lord greatly that now at last you have revived your concern for me. Regarding this, you did care, but you lacked opportunity. 11 I do not speak because I have need, for I have learned in whatever state I am to be content. 12 I know both how to face humble circumstances and how to have abundance. Everywhere and in all things I have learned the secret, both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things because of Christ who strengthens me.

14 Nevertheless you did well having shared in my affliction. 15 Now you Philippians know also, that in the beginning of the gospel when I departed from Macedonia, no church shared with me in the matter of giving and receiving, except you alone. 16 Even in Thessalonica, you sent aid once and again for my necessity, 17 not because I desired a gift, but I desire fruit that accumulates to your account. 18 But I have everything and abound. I have been filled, having received from Epaphroditus the things which were sent from you, like a sweet fragrance, an acceptable sacrifice, well pleasing to God. 19 But my God shall supply your every need according to His riches in glory by Christ Jesus.

20 Now to God and our Father be glory forever and ever. Amen.

Final Greetings

21 Greet every saint in Christ Jesus. The brothers who are with me greet you. 22 All the saints greet you, especially those who are of Caesar’s household.

23 The grace of our Lord Jesus Christ be with you all. Amen.

Modern English Version (MEV)
The Holy Bible, Modern English Version. Copyright © 2014 by Military Bible Association. Published and distributed by Charisma House.

A Crisis Point In A New Christian’s Life

By Pastor Bruce K. Oyen, First Baptist Church, Spearfish, SD

Even though I was raised by Christian parents and went to Sunday school and church in my youth, I did not become a true Christian until I was sixteen years old. Previous to my becoming a believer in Jesus Christ, my Christianity was in my head and not in my heart. And it showed itself in my lifestyle. In other words, I did not act or think like a Christian. But that changed in the spring of 1970, when I admitted to myself and to God that I needed forgiveness and salvation. At that point, I believed in the Lord Jesus Christ as my Savior, and began a new life as a Christian.

But one of the things I faced as a new Christian was the potential to go back to the way I had lived for some years before becoming a Christian. Starting when I was 13 years old, I had been drawn into a life of drinking alcoholic beverages, smoking marijuana and hash, using LSD and other drugs. All my close friends did the same things. And here is when my crisis point as a new Christian was reached: I went to hang out with my longtime friends at someone’s house. There were several of us, and we sat in a large circle on the living room floor. Someone in the group did as usual: they light a join of marijuana, inhaled some of it, and passed it to the next person, who inhaled some of it, and passed it to the next person. (We called inhaling it “taking a toke,” and “taking a hit.”) I was maybe six persons away from the joint being passed to me. I had to make a quick decision to either fall back into an old habit, or continue to go forward with my new life as a Christian. With the Lord’s help, I got up and excused myself from the situation, and left the house. With the Lord’s help, I never returned to that lifestyle. But it required that I do two things: 1) make new friends who would support my new life as a Christian, and, 2) be very careful about my relationship with my old friends. We now were on different paths, and the Lord requires that Christians stay on his straight and narrow path. The Lord did not want me to completely cut myself off from my old friends. But if I wanted to live for him, and if I wanted to be a good example to them, I could not put myself in situations that could easily result in going back to my old life. Therefore, one of the most helpful things to me as a new Christian was frequent attendance at and involvement in a local church that preached and taught the Bible as the Word of God, and that challenged Christians to separate themselves from influences that would interfere with living a dedicated Christian life. Of course, Christians have a lifelong need for this kind of positive influence from a local church which has these characteristics.

What follows are some quotes from God’s infallible Word, the Bible that apply to the subject  being considered. (The quotes are from the Modern English Version, and were taken from this website: http://www.biblegateway.com. Here is a link to the Modern English Version online: https://www.biblegateway.com/versions/Modern-English-Version-MEV-Bible/#vinfo.) Now to the quotes from the Bible:  First, consider what the Lord Jesus Christ himself said about Christian discipleship: “ Enter at the narrow gate, for wide is the gate and broad is the way that leads to destruction, and there are many who are going through it,  because small is the gate and narrow is the way which leads to life, and there are few who find it.” (Matthew 7:13, 14.)  Second, consider what the apostle Paul said to the Corinthian Christians concerning the importance of being careful about the kind of persons with whom we are friends: “ Do not be deceived: ‘Bad company corrupts good morals.’ ”  ( 1 Corinthians 15:33.)  Third, consider what the apostle Paul said in his second letter to those same Christians about being careful about our associations.  2 Corinthians 6: 14 – 18 says:

“14 Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with unrighteousness? What communion has light with darkness? 15 What agreement has Christ with Belial? Or what part has he who believes with an unbeliever? 16 What agreement has the temple of God with idols? For you are the temple of the living God. As God has said:

‘I will live in them
    and walk in them.
I will be their God,
    and they shall be My people.’

17 Therefore,

‘Come out from among them
    and be separate,
        says the Lord.
Do not touch what is unclean,
    and I will receive you.’

18 ‘I will be a Father to you,
    and you shall be My sons and daughters,
        says the Lord Almighty.’

Modern English Version (MEV)The Holy Bible, Modern English Version. Copyright © 2014 by Military Bible Association. Published and distributed by Charisma House.