In Exodus 15 Moses and the newly redeemed people of Israel respond to their miraculous escape through the Sea of Reeds and the destruction of the Egyptians with antiphonal praise. In this chapter, as so often throughout the Bible, the engagement of the emotions by means of voices, instruments and movement is matched by propositional content, recounting the salvific deeds of the LORD verses 1—13 , which in turn leads to an affirmation of trust in the LORD for his future faithfulness to his people verses 13— This coupling of praise with proclamation or evangelism occurs elsewhere in Scripture, e.
Psalm —3, where singing to the LORD is paralleled with proclaiming his salvation and declaring his glory among the nations. Indeed, frequently in the Book of Psalms, speech about God in the third person alternates with direct address to him in the second person. A very different kind of song is given to Israel by Moses at the end of his life in Deuteronomy 31 and The significance of this song for the people of Israel is underlined in the concluding paragraph:. Moses came and recited all the words of this song in the hearing of the people, he and Joshua son of Nun.
This is no trifling matter for you, but rather your very life; through it you may live long in the land that you are crossing over the Jordan to possess.
Here, then, we see one of the great values of music: it assists in the memorisation of truth. Indeed it is often observed that songs are far more memorable than sermons and that the music director or song leader may in consequence be the most influential theologian in a congregation! Indeed, from Ambrose to Redman, the spread of the gospel has often been accompanied by a creative outpouring of song. This variety is borne out supremely by the Book of Psalms, where psalms of thanks and praise sit alongside those of lament and despair. This balance is not always reflected in Christian hymn and song repertoire.
For example, of the songs in Spring Harvest Praise , the most recent music book from the largest annual gathering of evangelical Christians in Britain, I noted that only twenty or so songs engage to some extent with issues of weakness, sin and suffering. There is little or no parallel in this repertoire to the almost total despair and questioning of, say, Psalm 88, a psalm which is representative of a literary corpus that cannot lightly be dismissed as pre-Christian.
The practice of chanting the psalms has largely disappeared except in the somewhat rarefied setting of choral evensong. Metrical psalms have been the staple of some denominations and have sometimes been considered the only legitimate songs of praise to God.
But David fails to follow the instructions given in Exodus and Numbers concerning the transportation of the ark. Chapter 15 narrates the successful second attempt to bring up the ark. This time, correct procedure for carrying the ark is matched by elaborate musical preparations involving the Levites in a way that anticipates their future service in the temple.
Whether it be a music-dominated choral evensong, or a contemporary service in which most of the time is taken up by singing, with little serious study of the Bible, one wonders how pleased the Lord is. In other words a building the OT temple has been replaced by a people Christ and his followers. Special individuals have been replaced by a special people. The relationship between Old and New Testaments is a complex one, including areas of continuity, discontinuity and development or fulfilment. Sinai, both physically and theologically one of the high points of the Old Testament, was a place that could be touched and where a truly awesome, indeed unbearably terrifying, presence of God was experienced.
Yet it is not to Sinai that the recipients of Hebrews have come, but to Zion, the heavenly city of God the judge, of Jesus the mediator and of the angels. The visible gathering on earth is part of a vast invisible gathering. Yet even the immediately post-Sinai generation is made aware of the unrepeatable nature of that event. He even goes as far as to say that the Sinai covenant the LORD made was not with their fathers the Sinai generation but with the present generation on the verge of entry into the promised land.
The New Testament is fully in agreement with this stance. Music ought to be subject to and support the ministry of the word, since the word of God words, sentences, propositions, commands, narrative, poetry, etc. Indeed the remaining chapters of Romans can be seen as an exposition of the meaning of worship, as Paul speaks of obedience to civil authorities —7 , love and concern for fellow Christians and others most of the remaining passages , and his own missionary enterprise, which he describes in terms very reminiscent of Old Testament priestly roles So, the Epistle to the Romans uses worship vocabulary to speak of the Christian life of service, obedience, love and evangelism.
Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God. Of course Christians do not cease to worship God when they meet together. Rather, the whole of the life of the believer is to be words and works of worship. It is because of their old nature that committed Christians still commit unintentional sins. Growth in the Christian life, then, is focused on minimizing the damage caused by the sin nature in the area of involuntary sin.
As McQuilkin puts it, " It is in this area that the normal Christian grows steadily to reflect more and more accurately the likeness of Christ. And, like the others, he says a moral dimension is involved: those who are sanctified are set apart from sin and consecrated to God. McQuilkin then breaks sanctification down into three main types: positional, experiential, and permanent sanctification. Positional sanctification occurs at conversion and results in our forgiveness, justification in God's eyes and regeneration.
The new life of the Spirit indwells new believers and makes it possible for righteousness to prevail over sin in their lives.
This is the sanctification spoken of in Heb. Experiential sanctification is very similar to the reformed idea of progressive sanctification. McQuilkin defines it as "the outworking of one's official position in daily life. It results in the complete removal of sin. In parts of his essay, McQuilkin describes sanctification as a process of growth that occurs over time in the life of a Christian 2 Cor. However, he also believes the process is aided by a crisis experience in which a Christian is profoundly struck by the depth of his sin, made aware of God's provision for victorious living, challenged to commit his whole person to Him, and taught to serve out of the fullness of the Holy Spirit.
McQuilkin says, for the backslidden Christian, "reentry into normal, supernatural Christian living is through the gate of surrender. A decisive turning point is needed. Like the other four views of sanctification, McQuilkin believes sanctification brings about changes in the way we act 1 Cor. The overall effect is that our lives more and more approximate the likeness of Christ. More than other the other views we have studied so far, the Keswick view of sanctification seeks to address the problem of the stumbling or back-sliding Christian.
According to McQuilkin, spiritual failure results from two main causes: ignorance and unbelief. Some Christians are ignorant of their ability to live victorious lives. They are not aware of the provisions God has made to enable them to conduct a vital walk with Him. Usually, though, struggling Christians are defeated by unbelief. According to McQuilkin, unbelief is the root cause of disobedience and lack of faith. Disobedient Christians, for example, often are afraid to trust God because they do not believe what He says.
For some, this leads to outward rebellion, but most drift away from God through sins of omission and a failure to pursue Him. Christians who lack faith are reluctant to depend on God's power for ministry. Their fundamental unbelief and distrust of God leads them to rely on themselves in an attempt to attain godliness through their own power.
Whatever the cause, McQuilkin's solution to a subnormal Christian experience is faith. No one can bring about his own sanctification. It is only as we place our faith in God and His resources that we can experience a victorious Christian life. McQuilkin defines simple faith as "a choice to commit all of oneself unconditionally to the person of God, who is revealed in the Bible and witnessed to by the Holy Spirit. The commitment inherent in sanctifying faith is demonstrated by a willingness to step out, in obedience to the truth, to do God's will.
This commitment to do God's will, is, according to McQuilkin, "the most important evidence of faith. Those who continue in deliberate violation of God's will are not exercising faith and for them, no growth is possible. They must first surrender to God and obey him. This need for surrender often results in a crisis in the life of Christians. Accustomed to living as they see fit, they are forced to decide if they will abandon rebellion and make a decision to wholly commit to God. This crisis does not arise in the life of every Christian, but from McQuilkin's experience it does more often than not.
As a result, a process of change is initiated with a view to the renewal of the person in the image of God. Now, for the first time, they have the ability to choose against sin. With God's power they are able to follow Him. This new power, mediated through the Spirit, is available to Christians through a process called "filling. McQuilkin is not clear in his essay as to the duration of this experience. He says that the expression "filled with the Spirit" refers to a "state or condition" and that "we are commanded to be filled continually.
McQuilkin concludes that being filled with the Spirit is the key to living an effective and victorious Christian life. Additionally, there may be times of special empowering that go above and beyond normal filling. These special empowerings enable Christians to serve effectively in more challenging situations. According to the Keswick view, sanctification is facilitated by the means of growth: prayer, learning the scripture, fellowship and suffering.
Each of these avenues are used by God to bring us into conformity with Him. In the midst of suffering, for example, Christians are presented with an opportunity to look to God for the good he can perform and to grow in dependence on Him. McQuilkin also points out that the means of growth should be pursued aggressively and with the realization that God is the one bringing about change.
The impact of the means of growth on individuals varies widely. As a result, Christians should resist the temptation to measure their own growth in comparison with others and should instead keep before them the example of Christ. Over the years, the Keswick movement has drawn inspiration from leaders of a variety of theological perspectives. For this reason, McQuilkin sees the Keswick view as a mediating position on sanctification that avoids the extremes of some views.
He concludes that it has a balanced perspective on the Biblical data and much to contribute to the discussion on sanctification. I agree with McQuilkin's statement that "sin according to the Bible is defined as any falling short of the glorious moral perfection of God himself. Assuming a distinction can be made between deliberate and unwitting sin, McQuilkin asserts that sanctification is only concerned with the latter area.
He says,. In deliberate sin, there is no pattern of gradual growth. For McQuilkin, Christian growth is restricted to improving on godlike qualities that are yet to be fully developed. Christians don't sin less; they become more godly. Certainly, developing Godlike qualities is an important part of sanctification. These qualities are the fruit of the spirit and every Christian should pursue them. However, the renewal of our new man into Christ's image Col.
Our old man must also be put off Eph. While character is being developed, sin must also be dealt with. In Gal. Sometimes they lose this struggle and fall into sin If this occurs, members of the body should recognize their own vulnerability to temptation and restore the fallen brother ,3.
Christians should not lose heart in this war over the flesh; they should strive to continue doing good , We don't know the nature of the trespass mentioned in verse 1 or whether the act was deliberate or unconscious, ongoing or isolated. We are not given information about the severity of the sin or the nature of the consequences. We are simply told that sinning Christians need to be restored and that everyone should strive to continue doing good.
Christian growth is not limited in this passage to the developing of Godly qualities. Sin is a reality that must be faced and overcome in the life of a Christian. Instead of taking the redemptive approach suggested by Paul, McQuilkin claims that real Christians "need never - and should never - deliberately violate the known will of God. In verse 9, John says, "no one who is born of God practices sin. I believe this is a misunderstanding of what John is trying to say. Earlier in the same letter , John tells those who say they don't sin that they deceive themselves.
In the next chapter ,2 , he implies that Christians can and do sin and affirms that Jesus' death covers their sins. John also says those who focus on the hope of their future conformity to Christ "purify themselves. What then is the meaning of 1 John ? We've seen above that Christians sin, but John seems to rule out the possibility of sin in this passage. The problem is resolved when we consider the language John uses and the situation he is addressing.
John's warning in 1 John , "let no one deceive you; the one who practices righteousness is righteous," indicates that he has these teachers primarily in mind. When we understand the language and the situation, John's message becomes clear: false teachers who claim to be Christians betray their true identity by their ongoing sin and disregard for God's will. John is not saying, however, that someone who sins deliberately is not a Christian.
That interpretation adds a distinction to the definition of sin that John never makes, and it also completely contradicts the tone of 1 John Christian growth, therefore, involves a combination of laying aside our old sinful habits and embracing the positive character qualities God wants to bring about in our lives. The Keswick view misses this balance. McQuilkin's description of being filled with the Spirit is helpful. It is, indeed, the key to living an effective Christian life.
The reader is left wondering, though, how this "filling" is obtained. As John Walvoord comments, "it would be helpful It is also difficult to determine the importance and nature of the crisis experience that McQuilkin discusses on page He suggests that there comes a point in the life of most Christians when they must decisively surrender their own self-will and place themselves under the authority of Christ. This crisis experience is a turning point in their lives and is very important to their growth.
McQuilkin doesn't tell us, however, whether the experience is a one time event or repeated at regular intervals. A single, definitive event seems to be in view. Certainly, the New Testament narrates important crises in the life of Christians that play a major role in their sanctification. Paul, for example, indicates that on at least two occasions, adverse circumstances helped him to gain deeper insight into God's character. In 2 Cor. But the New Testament does not urge Christians to seek or to expect life-defining post conversion crisis experiences.
These times may come for some, but our challenge is instead to "not lose heart," to "not growing weary" Gal. Hoekema adds, "I agree I disagree, however that a specific post-conversion crisis experience needs to be programmed into the lives of most Christians. According to John Walvoord, differences in the various approaches to sanctification center mainly on the degree to which a person is transformed after becoming a Christian. Some say that at conversion people are completely changed.
Others argue that vestiges of their old life remain. At the center of the debate is the term "nature" and, more specifically, "sin nature. This can be seen in Walvoord's definition: "The concept of a sin nature can probably best be summarized as a complex of human attributes that demonstrate a desire and predisposition to sin. Here, the flesh is seen as that which remains in a person following his conversion. He says these terms shouldn't be confused with the sinful nature and the new nature inside a Christian.
Sin nature and new nature, by contrast, refer to a state of being, not just a lifestyle. Walvoord points out:. The believer still has an old nature - a complex of attributes with an inclination and disposition to sin; and the new nature Like proponents of the Reformed view, Augustinian-Dispensationalists affirm that a sin nature, or sinful tendency, exists in the life of every Christian see Rom.
Because Walvoord maintains that an old nature is still present, he believes that Christians may progress in their sanctification, but that they will never be free from sin in this life. Walvoord says that two things occur at conversion: regeneration and the baptism of the Holy Spirit. Regeneration occurs at the point of conversion, involves the granting of eternal life and the new nature, and moves a Christian from spiritual death to life. It does not, as some suggest, "bring perfection of character or freedom from a sin nature.
When we are identified with Christ in this way, we share in his death, burial, and resurrection Rom. As a result, we can utilize God's power and guidance for our lives. This experience was inaugurated on the day of Pentecost and occurs to anyone the moment they repent and turn to Christ. All Christians, at the point of conversion, are indwelled by the Holy Spirit. The Spirit's indwelling is God's first phase in His plan to conform us to His image. It is also the basis for our sanctification, because through the Spirit we receive spiritual gifts and the power to live effective Christian lives.
This indwelling ministry of the Holy Spirit is unique to the church age the period of time following the day of Pentecost and is qualitatively different than the pre-Pentecost ministry of the Spirit see John While all Christians can be said to be indwelled by the Holy Spirit, not all have been filled by the Spirit.
Walvoord defines the filling of the Spirit as "the unhindered ministry of the Holy Spirit in the life of a Christian. This is implied by the present continuous tense of Ephesians "Don't be drunk with wine, for that is dissipation, but be filled or, 'go on being filled' with the Holy Spirit. When someone is filled with the Spirit, they are empowered to carry out the will of God. This is evident from numerous passages that describe the Spirit's filling including Acts ; ,31; ,5; ; ; Much in the same way that alcohol permeates our body and effects the way we act, when one is filled with the Spirit, the Spirit is in control.
Walvoord writes that being filled by the Spirit "brings for the time being a control of a believer's life by the Holy Spirit and the infusion of spiritual power, enabling a Christian to do far more than he or she could do naturally. Becoming filled by the Holy Spirit is a matter of yielding oneself wholly to God.
This yielding must occur both in the area of God's revealed will and in accepting the life circumstances that God has placed us in. According to Paul, in Romans 6, believers must choose whether they will yield themselves to God or to sin. When someone fully places his life under God's control e.
A good example of this attitude can be seen in Philippians when Jesus completely submits in obedience to God and places all trust in Him. When Christians stumble and sin, the indwelling Spirit is grieved Ephesians and is hindered in His ability to minister to them. But there is no danger of loss of salvation; the person still remains indwelled by the Spirit. Instead, Christians should confess their sins to God and appropriate the forgiveness that Jesus obtained for them on the cross.
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According to Walvoord, living an effective Christian life requires that we cultivate an attitude of continuous dependence on the power of the Spirit to energize us and make us effective for service. When we turn from God and continue in sin, we won't be filled with the Spirit. Instead of experiencing power, we will experience God's corrective discipline 1 Cor.
But if we yield our selves fully to him, he will fill us with the Holy Spirit, and do things through us we could never do on our own. Christians who put their full trust in God and walk in dependence on the Spirit's power may never attain to God's standard of perfection in this life, but they can expect to steadily grow in sanctification. The Holy Spirit makes this possible by giving us increasing assurance of our salvation, providing insight into God's will for our lives, helping us to worship and pray, and using us as a channel of His life in our service to others.
The fruit of the Spirit Gal. Walvoord maintains that some Calvinists have overemphasized God's sovereignty, not just in relation to conversion but also in their view of sanctification. He claims that this imbalance has had detrimental effect, making some Calvinists reluctant to carry out the great commission. This reluctance, Walvoord says, stems from a belief that minimizes human responsibility e. Walvoord writes, "God is the sanctifier Walvoord says we are destined, eventually, to be conformed to the image of Christ and perfectly sanctified, regardless of our present shortcomings.
Sanctification in this life is shaped by our choices and will never be complete, but scripture promises the full removal of sin and imperfection from our lives when we stand before God Eph. In light of this, Walvoord concludes that "sanctification is the work of God for human beings rather than our work for him. Then, all of the credit for that work will go to God.nttsystem.xsrv.jp/libraries/69/lyhuh-whatsapp-verlauf.php
A Catechism for use of the people called Methodists
I agree with Walvoord's definition of the filling of the Holy Spirit and his recognition that it is a repeated occurrence in the Christian life. I believe his description of how to be filled with the Spirit, however, to be focused too narrowly on submission and obedience. Walvoord suggests that total surrender to Christ and avoiding actions that might grieve the Spirit are the keys to being filled by the Spirit.
While surrender to Christ allows the Spirit to characterize our actions, this is only one of many ways that Christians can facilitate their being filled by the Holy Spirit. More insight into how to be filled by the Holy Spirit can be found when we realize how similar the concept is to walking according to the Spirit e. Both are temporary states that Christians must choose to enter into . Both involve being empowered by the Spirit to live effective Christian lives Acts ; Acts ff; Gal. Once this connection is established between walking and filling, several suggestions can be made about how to enjoy the full power of the Spirit:.
The key components of my view of sanctification have been suggested in my comments on the other views. I will present my view, then, in summary form:. In this paper, I have been critical of two crisis experiences: the Keswick notion of surrender and the Pentecostal description of the baptism of the Holy Spirit. If someone is urged to pursue one of these experiences or is told that these experiences are normative for Christians, I believe damage can result. He or she may become unnecessarily disappointed that the experience never comes, or they may be tempted to fake the experience in order to be viewed as spiritual.
This is not to say that life-changing post-conversion experiences never happen to Christians. The Keswick experience of surrender no doubt occurs in the lives of some Christians although it does not result in freedom from deliberate sin. Other life-defining post-conversion experiences occur as well. But we are never told in the Bible that Christians should seek out these experiences or that they are normative for all believers.
Despite potential for excesses and potential for problems, Christians should not avoid spiritual or crisis experiences altogether. Francis Schaeffer points out, "Christianity is not only intellectual Christianity is the reality of communion with God in the present life; it is the understanding that there is the indwelling Spirit; it is the understanding that there is the moment by moment empowering of the Holy Spirit It is the understanding that the fruit of the Spirit is something real to all Christians.
It is the understanding that prayer is real and not just a devotional exercise.
Verse-by-Verse Bible Commentary
Indeed we must not overreact to Such is the ideal. May God show us the living balance and help us to live, by his grace, in that balance. Altogether rejecting crisis experiences would strip our Christian lives of some of the most profound and rewarding events that occur in our lives. The result would be a dead and lifeless orthodoxy that is just as destructive as overemphasizing experience.
We should be grateful, as Paul was, when, through adversity or the overflow of the Spirit, we are granted accelerated growth or deeper insight into God's character. While affirming healthy spiritual experiences, we should teach people to view sanctification as a process. During this process, Christians enjoy the power and presence of the Holy Spirit as He helps them to live in dependence on Him, have victory over sin, and serve effectively.
Melvin E. Dieter, Anthony A. Hoekema, Stanley M. Horton, J. Robertson McQuilkin, John F. See, for example, Matt ,; Rom. In Matthew Jesus admonishes his listeners to be perfect as their heavenly father is perfect. Paul says that Christians can fulfill the righteous requirement of the law because Jesus condemned sin in the flesh. Paul challenges the Corinthians to cleanse themselves from "all defilement of the flesh and spirit, perfecting holiness in the fear of God. Hoekema makes a strong case that this is essentially how Dieter defines entire sanctification.
For more on this see Melvin E.
Many today want to label every King James Bible Man to be in some far out circle or fellowship. This work on the NIV is a work of faith and labor of love. I want every believer to be equipped for the ever present battle and to have victory over Satan. Oh, that God might use this material to aid God's people to victory in their lives.
This is my goal and desire. Let's consider some important doctrinal truths that are attacked by the NIV. You should note that most of these omissions are found in the other new versions also, if you want to compare. Can you see how the meaning is completely corrupted by this supposed improved "Bible". Dear friend, God has a warning to anyone who would dare change His Word.
Revelation KJV For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19 And 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, and out of the holy city, and from the things which are written in this book.
Revelation NIV I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. You will note, they change book of life to tree of life what part would we even have in the tree of life? The warning is weakened. This is what the NIV is all about. It corrupts, omits, weakens and changes God's inspired word. I pray that this study will be used of God to give you a conviction concerning the Word of God.
I don't know where anything is improved or fortified in the NIV. Here is a good question. Why would you want to use a single shot 22, when the enemy is using a M? Not me! Give me a real rifle and the right ammo for the battle. The Deity of Christ is Clearly Attacked. Romans KJV But why dost thou judge thy brother? Romans NIV You, then, why do you judge your brother? Or why do you look down on your brother?
For we will all stand before God's judgment seat. John KJV Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? Micah KJV But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.
Micah NIV "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. John KJV And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
John NIV They said to the woman, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world. Come, O Lord! Ephesians KJV And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:.
Ephesians NIV and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. Hebrews KJV Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;. Hebrews NIV The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word.
After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. Hebrews KJV For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec: Hebrews NIV but he became a priest with an oath when God said to him: "The Lord has sworn and will not change his mind: 'You are a priest forever. This shows how insidious the NIV corruption is. Remember that this is one of the blessed titles given to our Lord Jesus in Revelation Here they provide confusion between who Satan is and who Jesus is.
One thing is for sure, Satan is not the bright and morning star, but the wicked evil deceptive one, who was called before his fall, "Lucifer". Isaiah KJV Yet thou shalt be brought down to hell, to the sides of the pit. You have been cast down to the earth, you who once laid low the nations! Isaiah NIV But you are brought down to the grave, to the depths of the pit. Matthew NIV But he had no union with her until she gave birth to a son. And he gave him the name Jesus. Luke NIV The child's father and mother marveled at what was said about him.
Luke KJV And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.
Study Guide for Luke 12 by David Guzik
Luke NIV After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. John KJV And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.
Matthew KJV And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. Matthew NIV When they had crucified him, they divided up his clothes by casting lots. Mark KJV And the scripture was fulfilled, which saith, And he was numbered with the transgressors. Luke KJV And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? Who hit you? Colossians KJV In whom we have redemption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature:.
Colossians NIV in whom we have redemption, the forgiveness of sins. Acts KJV Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;. Acts NIV But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. This brings in question the power of God in resurrection.
Many cultists teach that Jesus was not raised in a physical body. The "New Bibles" give these false doctrines aid and comfort. Acts KJV And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. Acts NIV and I have the same hope in God as these men, that there will be a resurrection of both the righteous and the wicked. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
Satan hates the resurrection of Christ, and will do anything he can to fight it. Ephesians KJV For we are members of his body, of his flesh, and of his bones. Ephesians NIV for we are members of his body.
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John KJV A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. John NIV "In a little while you will see me no more, and then after a little while you will see me. The Devil hates all three of the Godhead. Many references to names of God are attacked. For anyone to alter the name of our God is ungodly and out of Hell. Of course they don't like HELL either, study on. This is what you are to say to the Israelites: 'I AM has sent me to you.
Most every cult I know of hates the Trinity, can a person be saved and deny this great doctrine? He is antichrist, that denieth the Father and the Son. Romans KJV For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:.
Romans NIV For since the creation of the world God's invisible qualities--his eternal power and divine nature--have been clearly seen, being understood from what has been made, so that men are without excuse. Acts KJV Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. Acts NIV "Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone--an image made by man's design and skill.
There is no greater verse in all the Bible to teach the doctrine of the Trinity than I John , yet the modern versions omit them, and textual criticism have a heyday with this verse. Yet this verse if found in "The old Syriac A. Also many church fathers quoted this and it is found in "Liber Apologetic A. Acts NIV When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money.
Romans KJV Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Romans NIV by the power of signs and miracles, through the power of the Spirit. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. John KJV But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.
Up to that time the Spirit had not been given, since Jesus had not yet been glorified. We can see that they don't like "Spirit of God" or "Holy Ghost", why? Because Satan wants to weaken the Trinity. Acts KJV Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. Acts NIV Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them. Romans KJV For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Romans NIV For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, "Abba, Father. Hebrews KJV Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. Hebrews NIV He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.
Revelation NIV and among the lampstands was someone "like a son of man," Revelation NIV I looked, and there before me was a white cloud, and seated on the cloud was one "like a son of man" Daniel KJV He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.
I see four men walking around in the fire, unbound and unharmed, and the fourth looks like a son of the gods. Matthew KJV But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. Matthew KJV A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil t. Matthew NIV The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him.
They leave out "which is in heaven" which takes from the Lord's deity. John KJV And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. They leave out "should not perish" the reference to hell. John KJV That whosoever believeth in him should not perish, but have eternal life. John NIV that everyone who believes in him may have eternal life. They remove the sonship of the believer - John They just keep on changing, and changing, and changing. John KJV He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
John NIV Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him. John KJV But as many as received him, to them gave he power to become the sons of God, even to them that believe on his. John NIV Yet to all who received him, to those who believed in his name, he gave the right to become children of God Romans KJV And if by grace, then is it no more of works: otherwise grace is no more grace.
But if it be of works, then is it no more grace: otherwise work is no more work. Romans NIV And if by grace, then it is no longer by works; if it were, grace would no longer be grace. The translators were out of "works" backgrounds. Notice how they take God's grace out of your heart. Colossians KJV Colossians NIV Acts KJV And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
Acts NIV As they traveled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized? Mark KJV And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them.
Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. Mark NIV And if any place will not welcome you or listen to you, shake the dust off your feet when you leave, as a testimony against them. Romans NIV For God has bound all men over to disobedience so that he may have mercy on them all. Hebrews KJV And to whom sware he that they should not enter into his rest, but to them that believed not?
Hebrews NIV And to whom did God swear that they would never enter his rest if not to those who disobeyed? Hebrews KJV Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:. Hebrews NIV It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience.
If we disown him, he will also disown us;. Hebrews KJV Let us hold fast the profession of our faith without wavering; for he is faithful that promised;. Hebrews NIV Let us hold unswervingly to the hope we profess, for he who promised is faithful. And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. They omit "and the Lord said". This deletes the authority of the one speaking.
The other omission is the statement "it is hard for thee to kick against the pricks".