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John 5:4 KJV/TR: Inspired Scripture or Inserted Invention?
John 5:4 appears in the Greek Textus Receptus, the English King James Version or Authorized Version (KJV / KJB / AV), and in other Received Text – based Bibles. However, it is omitted in many modern Bible versions. The verse reads:
John 5:4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.
ἄγγελος γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμβήθρᾳ, καὶ ἐτάρασσε τὸ ὕδωρ· ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατείχετο νοσήματι.
The variant actually concerns John 5:3b-5:4. The section in bold is what is omitted:
3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.
3 ἐν ταύταις κατέκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν. 4 ἄγγελος γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμβήθρᾳ, καὶ ἐτάρασσε τὸ ὕδωρ· ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατείχετο νοσήματι.
Should we receive John 5:4 (or rather, John 5:3b-5:4) as part of God’s holy Word? Yes, we should. Why?
1.) In God’s singular care and providence it has been included in the Textus Receptus, and received by the churches. Scripture promises maximal certainty about its own text.
2.) John 5:4 has great support in Greek manuscripts. It appears in 99.2% of all Greek manuscripts. The United Bible Society’s Greek New Testament, which is biased against the Textus Receptus, nevertheless lists as supporting witnesses in favor of John 5:4 the following: A C3 K L Xcomm Δ Θ Ψ 063 078 f1 f13 28 565 700 882 1009 1010 1071 1195 1216 1230 1241 1242 1253 1344 1365 1546 1646 2148 Byz Lect ita,aur,b,c,e,ff2,j,r1 vgcl syrp,pal copbomss arm Diatessarona,earm,i,n Tertullian Ambrose Didymus Chrysostom Cyril.
Thus, for example, Tertullian explicitly comments on John 5:4 in his On Baptism (Tertullian, “On Baptism,” in Latin Christianity: Its Founder, Tertullian, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. S. Thelwall, vol. 3, The Ante-Nicene Fathers [Buffalo, NY: Christian Literature Company, 1885], 671.) with no indication that anyone was questioning it. Undoubtedly, the testimony in favor of John 5:4 is both very extensive and very ancient. Its “appearance in an overwhelming number of surviving Greek manuscripts, its diffusion into the Latin and Syriac traditions (plus even some manuscripts of the Egyptian Bohairic version), along with its citation by fathers in both East and West … serve to underscore its age[.]” (Zane C. Hodges, “The Angel at Bethesda—John 5:4: Problem Passages in the Gospel of John Part 5,” Bibliotheca Sacra 136 (1979): 29.)
3.) John 5:7 does not make sense without John 5:4:
The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
If John 5:3b-5:4 is omitted from the Gospel of John, John 5:7 does not make any sense. What is the impotent man talking about?
4.) The Copper Scroll from Cave 3 at Qumran establishes that the spelling of the name as “Bethesda,” as found in the Textus Receptus and the vast majority of Greek manuscripts, is correct, while the alternative spellings that are featured in the tiny minority of MSS that omit John 5:4 (Bethsaida; Belzetha; Bethzatha) are incorrect. If the witnesses for omission are clearly wrong here, while the Textus Receptus is right, we should not be surprised if the Received Text is also right in including the passage.
5.) The theology of the passage fits with the rest of Scripture, although some have unreasonably questioned it. How can John 5:4 accurately record real events? I do not see why we should think that, in that period of time before there was a completed canon of Scripture and when the Jews, who desire a sign, were God’s nation and institution in a pre-Christian dispensation, that He could not have at unspecified intervals (John 5:4 does not say how often this happened) have miraculously healed people who came to this location through the instrumentality of angels. If demons contribute to at least some sicknesses and disease, why should we be surprised if God’s angels are associated with health? The area was destroyed by the Romans in A. D. 70, and so this miraculous action would have ceased by that point (if not earlier with the inauguration of the church as God’s institution, or even with Christ’s actions in John 5). Such miraculous healing could have been a sign that God’s special presence remained with His nation and people, even in the times of the Gentiles. Indeed, we should see that God even designed the entire place to point forward to Christ and to the manifestation of His glory as seen in John 5, after which the miracles likely ceased to take place there. The fact that, in this age when sign miracles (semeion) do not occur (although God works powerfully [dunamis] in His providential care and in many other wonderful ways) this verse can seem odd, and (in this dispensation) we are rightly highly skeptical about miracle claims, could easily explain why someone wanted to take the passage out and why a small number of people who were fine “correcting” the Bible were able to get the verse out of less than 1% of Greek MSS. One writer comments:
[I]t must be said that the miraculous intervention of angels in human life is so well established in the Bible, and so variegated, that only those who are uncomfortable with supernaturalism itself are likely to be genuinely troubled by the content of the verses under consideration. Indeed it may even be proposed that the reference to the angel is functional for Johannine theology. Already the Fourth Evangelist has pointed to the subservience of angels to the person of Christ by citing the Lord’s memorable words to Nathaniel, “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man” (1:51). But here too the angelic ministration at the pool of Bethesda is markedly inferior to the ministry of God’s Son. Indeed, the seasonal and limited character of the healings the angel performed—and which were of no avail to the invalid described in this passage—are an appropriate backdrop for the instantaneous deliverance which Jesus brought to a man who had virtually lost all hope (cf. v. 7) while he lay forlornly in a place where God’s mercy seemed always to touch others, but never himself. The concept that Messiah is greater than the angels—despite the reality of their divinely appointed activities—lies implicitly in the background of the Johannine text. That this was an important theme for early Christianity no one will doubt who has read the opening chapters of the Book of Hebrews. Its appearance here, therefore, is hardly surprising. (Zane C. Hodges, “The Angel at Bethesda—John 5:4: Problem Passages in the Gospel of John Part 5,” Bibliotheca Sacra 136 [1979]: 38–39).
It is also unfortunate that anti-Received Text presuppositions lead to the exclusion of any consideration of John 5:4 in many modern books on the doctrine of angelology.
In conclusion, John 5:4 (John 5:3b-4) is part of God’s Word, just as inspired as the rest of the text. We should receive it with fear and trembling, reverence and love, as we do the rest of holy Scripture.
–TDR
Mark Ward / Thomas Ross Videos on King James Version English
As What is Truth? readers may know, Dr. Mark Ward, Bob Jones University graduate and Logos Bible software employee, produced a series of three videos (5/2/2024; 5/9/2024; 5/16/2024–note that I am making it quite easy to find his videos if you want to do so, while he made it difficult to locate the video of mine that he was responding to, which is unfortunate) on his YouTube channel entitled “More New KJV-Only Arguments” in which he responded to my “Is the King James Version (KJV) Too Hard to Understand? James White / Thomas Ross Debate Review 11” video (also here on Rumble, or here at FaithSaves). Here is the video as an embed:
I summarized my argument in the video here at What is Truth? in a previous post. Dr. Brandenburg wrote a post about how Dr. Ward said in these videos, concerning me, “I regard him as an extremist of a particularly dangerous kind, the kind that is super intelligent.” This comment by Dr. Ward definitely made me laugh. But watch out–this post is written by a particularly dangerous extremist. Has Dr. Ward warned about the Roman Catholic, Seventh Day Adventist, theologically modernist, and other sorts of damnable heresy that is published by Logos Bible software for whom he works? Maybe he has called this content that his employer publishes “dangerous” somewhere–I am not aware of it if he has. So I suppose all of that is fine, but saying English speakers should continue to use the Bible that has served them so well for 400 years–that is very, very dangerous. Millions of people are going to hell because of Roman Catholicism and theological modernism, but what is truly dangerous is anyone who would advise English speakers to use the Authorized, King James Version, despite a small number of archaic words it contains.
I pointed out in my video that the KJV’s English fits within the parameters of the linguistic difficulty of the original language texts of Scripture. Thus, since the KJV’s English is not harder than the Greek of the New Testament or the Hebrew of the Old Testament, we have an exegetical basis for concluding that we do not need, at this time, to revise the English Authorized Version. We also have an exegetical basis for determining when it would be appropriate to revise the English of the KJV–if it ever becomes significantly harder to read than the original language texts, then it is time for true churches to come together to produce a revision.
There are some serious problems in Ward’s response to my argument, although I appreciate that he actually offered a response. (James White just ignored it, so good for Dr. Ward.) I am not going to point out in this post all of the problems in his book claiming that the English of the KJV is too hard, or his serious inaccuracies in his three videos. I will, however, share with blog readers a comment I offered to part two of his three-part series. I have italicized my comment below and have added some explanatory words within it in bold.
Dear Dr. Ward,
Thank you for taking the time to review my “Is the King James Version (KJV) Too Hard to Understand? James White / Thomas Ross Debate Review 11” video in two videos (and apparently a third video coming).
In my comment I specified the name of the video he was critiquing so that people could actually watch it instead of just hearing his critique with a very limited ability to even find and hear first hand what he was arguing against.
Someone brought these videos to my attention and so I thought I should take a peek. I hope that both my video–which, of course, was not about anything you said in particular, but about Dr. White’s comments in our debate–and your response will contribute to Christians thinking Biblically about the issue of Bible translation, and evaluating their philosophy of Bible translation from a sola Scriptura perspective, instead of just creating whatever standard they wish. If my video and your responses lead to that happening, then something useful for God’s kingdom will certainly have been accomplished for His glory.
I really do mean that. I am glad that he made his videos, and I hope that people who are anti-KJVO will start to approach the question of Bible translation exegetically. Of course, if they do, they just might end up becoming perfect preservationists who use exclusively the KJV in English.
Lord willing, at some point I will create a response to your videos. You may not be surprised that I have not found your responses especially compelling, although I am looking forward to hearing what you have to say in part three.
Part three was also less than compelling. Brother Ward did not seem, in some places, to even grasp my argument accurately. For example, in part three Dr. Ward argued that if I was right then we should just add in archaic words when we make new translations, but my point was not about making new translations, but about when it is appropriate to revise an already extant translation. The idea that one should randomly decide to add in archaic words for fun has nothing to do with my argument. For the large majority of the time since God has given the canon of Scripture God’s people would have found more rare or hard-to-understand words in the Hebrew and Greek texts than there are in the KJV, but God never instructed His Apostles and prophets to make a revision of the Hebrew or Greek texts.
I was wondering if you would be so kind as to let me know: 1.) If, before I produced my video, you had written or set forth in any setting an exegetical basis for your position on Bible translations, other than your claim that the KJV is in a different language and so violates 1 Corinthians 14 on not speaking in foreign tongues in the church without an interpreter. I must say that I find the idea that 1 Corinthians 14 teaches that we must abandon the KJV, or at least its exclusive use in English, most unconvincing exegetically. I would like to confirm that you view my claim that we should evaluate what is appropriate for English Bible translations based on the level of difficulty of the Old Testament and New Testament Hebrew and Greek texts as a claim that is indeed “novel” or new to you, and thus as something that you never considered before writing your book Authorized?
It is not good if someone has written an entire book arguing that the KJV’s English is too hard to understand and has given a significant part of his life to turning people away from the King James Bible, and yet has never even thought about comparing it with the lingustic difficulty of the text God gave His people directly by the dictation of the Holy Spirit.
Dr. Ward’s argument that because 1 Corinthians 14 forbids utilizing the miraculous gift of tongues to speak Japanese in 1st century Corinth if there were no Japanese speakers present and no translation into the common language–Greek–or forbids miraculously speaking in the tongue of Zulu if there are no Zulu speakers present, therefore we need to reject the KJV because it is really a foreign language. This, to be kind, is less than convincing. To be blunt, it is ridiculous, and a painful abuse of 1 Corinthians 14. However, that is all the Scripture Dr. Ward has for his position that the English of the KJV is too hard. Would his argument prove too much–would it prove that the Jews in Ezra’s day should have revised the books of Moses, or that the Apostles should not have used the LXX, even when it is accurate? Yes. So we can be thankful that his claim from 1 Corinthians 14 is astonishingly off base. It was fine for the Jews in Malachi’s day to just read the Hebrew Pentateuch, even though their language had changed much more than the English language has between 1611 and today.
2.) If you could please also let me know how many times you have read the Greek NT cover to cover and / or the Hebrew OT, as well as what training in the languages you have, I would appreciate that as well. It will help me to be accurate in what I say in response to you, as I am sure we both believe accuracy is very important, as our God is a God of truth.
Dr. Ward never answered this question, and I suspect the answer is “zero” for both how many times he has read through the Greek NT or the Hebrew OT. There are not a few things that he says in his videos that make me rather strongly suspect this. They are not things one would say were he closely acquainted with the original language texts of Scripture.
Thank you very much. Let me say that I also appreciate that you provided a significant quote from my video and appeared to want to accurately represent me. I thank you for that.
I do appreciate that, as far as I can tell, Dr. Ward did not intentionally misrepresent my argument. Did he misrepresent it? Yes, but I think this was a matter of inaccuracy, not intentionality. I also need to keep in mind that his anti-KJVO side does not approach issues like this through exegesis, through looking at Scripture first to see what it says about preservation and Bible translation, so he is rather like a fish out of water here. I am glad he is trying. I wish he had plainly told his audience where they could find my argument so they could go ad fontes and compare what I actually said with what he argued against.
3.) I would also be interested in seeing if you have any grammatical sources for your claim that the difficulty in Luke-Acts, for example, versus the Johannine literature, is mainly because participles are placed in different locations, as well as your other grammatical claims. Some of the claims seemed quite unusual to my mind, and I would like to know if any Greek grammarians make such affirmations as you made.
He never provided any sources for his claims. I suspect that is because there are no such sources, as people who write Greek and Hebrew grammars are likely to be quite surprised by not a few of the arguments that Dr. Ward made. I do not think that those who have actually read Luke-Acts and the Johannine literature in the New Testament would say that the main or even the chief difficulty in harder NT Greek is knowing what adverbial participles modify. This statement sounds to me like the claim of someone who is not very familiar with the Greek of these books.
I may be into having sources for my claims more than most people who make YouTube videos, but I did not notice any grammatical sources cited in your videos.
That is the problem with producing YouTube videos instead of writing things down, or instead of doing face-to-face debate.
4.) When you spoke about a test that you had given to KJVO pastors that definitively proved that they did not understand the KJV themselves, I was interested and took the test, and had some KJVO folk take it as well. I must say that they did much, much better than did the people whom you surveyed. (I myself got a 19 out of 20, and I think that the one I got wrong was a problem with the question.)
I had never heard of his test, which he mentioned in part 1 of his video, until examining his video, part 1. I decided to take his test. One of the questions was:
“Remove not the ancient landmark, which thy fathers have set.”
(Proverbs 22:28 KJV)
This is a poorly designed question, because more than one of the answers fits both the meaning of the Hebrew word and the English translation in the KJV. Commenting on why the word “remove” here is (allegedly) archaic, Ward affirms:
The Hebrew here means “to displace [that is, to ‘cause (something) to move from its proper or usual place’] a boundary mark.” (HALOT/NOAD)
In 1611 “remove” in a context like this meant “to change position; to move a short distance or in a certain direction.” (OED)–just like the Hebrew. That sense, however, is marked as “Obsolete” in the OED.
Today, “remove” means to “take (something) away or off from the position occupied” or to “eliminate or get rid of” (NOAD).
However, the Dictionary of Classical Hebrew defines the Hebrew word here (in the tense used, the Hiphil) as follows:
Hi. 6.0.9 Pf. Q הסיג; impf. 2ms תַּסִּיג (תַּסֵּג); ptc. מַסִּיג, מַסִּיגֵי (Q מסגי, משיגי); inf. cstr. הסיג—1a. remove, move back, <SUBJ> Israel(ites) Dt 1914, seducer of wife 4QInstrb 2.46; subj. not specified, Pr 2228 2310 4QInstrb 2.38. <OBJ> גְּבוּל border Dt 1914 Pr 2228 2310 4QInstrb 2.38 2.46. <COLL> סוג hi. :: גבל set a border Dt 1914.
b. ptc. as noun, one who removes a boundary, <SUBJ> ארר pass. be cursed Dt 2717, דבר pi. speak CD 520, נבא ni. prophesy CD 520, עמד stand CD 520, שׁוב hi. cause to turn CD 520, תעה hi. cause to err CD 520. <CSTR> מַסִּיג גְּבוּל remover of a border Dt 2717, מַסִּיגֵי removers of Ho 510=CD 1915 4QDa 14 CD 520 (הגבול; =4QDa 3.27 גבול) 4Q424 39, משיגי הגב[ו]ל removers of the border 4QDf 12; כול מסיגי all the removers of 4Q424 39. <PREP> לְ of benefit, to, for 4Q424 39; introducing object 4QDa 14; כְּ as, like, + היה be Ho 510=CD 1915.
2. remove, carry away, intrans., <SUBJ> Israel(ites) Mc 614 (or em. תַּסֵּג you shall carry away to תַּשֵּׂג you shall reach, i.e. increase wealth; or em. תִּסָּגֵר you shall be delivered up, i.e. סגר ni.; unless סוג II hi. surround with fence). <COLL> סוג hi. || פלט hi. save Mc 614.
Note that this standard Hebrew lexicon–volume 1 of which was published in 1993–includes the actual English word “remove” in its definition of this word, but, supposedly, the KJV’s “remove” in Proverbs 22:28 is archaic. Has English changed a great deal since 1993, so that this Hebrew dictionary includes this alleged archaism, “remove”? Note as well that more than one of the options in Dr. Ward’s questionnaire would both fit the meaning of the Hebrew word and the English word.
Thus, his survey includes at least this allegedly “archaic” word in the KJV that is not archaic. The word is defined as “remove” in modern times in a modern standard Hebrew lexicon (one that, I might add, is never cited anywhere in Dr. Ward’s quiz–maybe he should have studied the Hebrew text a bit more carefully before producing his test, or at least before publishing it and making claims that are easily shown to be inaccurate.)
I am wondering if it is possible to get more information about who these people are. Are they Baptists? Are they people who believe in justification by works or baptismal regeneration and do not even have the Holy Spirit, as one finds even among various denominational “Baptist” groups if one goes house to house regularly in evangelism? Would they claim to be fundamentalists?
Who these people are is rather important. Dr. Ward said that only 7% of them knew the differences between “thee/thou/thy” as singular in the KJV and “ye/you” as plural. What? Seven percent? Who are these people? In our church the preachers all know, the adults are instructed, the children are instructed, and it is even in Bible study #1 in our evangelistic Bible study series. 93% of those who took his survey did not know this? Are his survey results verifiable, reproducible, and falsifiable–or are they none of the above? Why should we trust them?
Let me note that Mark Ward’s solution to people not knowing the difference between thee/thou/thy and ye/you is not to instruct them in the difference–it is to reject the KJV so that they are reading some modern version where you can NEVER know the difference. Quite a solution, no?
5.) I would be interested if you have done anything to encourage KJVO saints to do something like read KJVs that have the (small number of) archaic words defined in the margin of their Bibles, as do many study Bibles, the Defined KJV, etc.
I would love to find out I am wrong, but I think he has done exactly nothing to encourage saints who are going to cleave to their KJVs to understand them better by having them read editions of the Authorized Version where the archaic words are defined in the margin. I will applaud Dr. Ward when he donates the profits from his book against exclusive use of the KJV to purchasing copies of works that define its archaic words, such as David Cloud’s Believer’s Bible Dictionary, and donating those books to KJVO Christians. But I am not holding my breath.
If not, could you explain why you believe such a solution to your “false friends” idea is insufficient, and why what needs to be done is to replace the KJV with a multiplicity of modern versions that do things like take “hell” out of the Old Testament and replace it with that easy to understand and commonly used word “Sheol,” or attack the classical doctrine of the Trinity by changing the Son from being “only begotten” to being “unique,” or change the Son’s going forth from the Father in His eternal generation from being “from everlasting” to the Arian “from ancient days,” and so on, that would be appreciated. If you do not appreciate such changes in modern versions, I am wondering if you have any written sources or videos warning about them.
I am aware of exactly nothing written or taught by Dr. Ward warning about any of these serious corruptions–really evil “false friends”–in many modern Bible versions. Nor am I aware of Dr. Ward ever explaining why such a solution is more than sufficient to deal with the small number of KJV archaisms–just like there was not one word of criticism of Dr. James White’s inaccurate claims, the ones I was actually dealing with, in my video “Is the King James Version (KJV) Too Hard to Understand? James White / Thomas Ross Debate Review 11.” Only KJVO people deserve criticism, it appears.
I at least would rather have a Bible that teaches Athanasian Trinitarianism but uses “conversation” in an older sense meaning “conduct” than a Bible that has a nice new “conduct” translation but undermines the holy Trinity in some verses (while, thankfully, still supporting it in others).
Wouldn’t you?
Also, please feel free to get in touch with me if you ever change your mind about being willing to publicly dialogue or debate on this matter.
I have offered to debate him multiple times and he has refused. Could it be that his position is not defensible in open debate? Could it be that his whole case would fall apart if he had to do what Christ and the Apostles did in the Gospels and Acts, namely, debate and refute their opponents face-to-face?
I happen to think there would be more profit from a face-to-face encounter where we both have equal time to present our case than there is in your producing videos on your YouTube channel that are mainly preaching to your choir while I do the same on my KJB1611 channel with videos that will mainly be watched by people who are already convinced of the perfect preservation of Scripture. Finally, thank you for complementing me as being “super intelligent.” That was very kind of you. The “very dangerous” part, maybe not so much, but I suppose we can’t have everything. I am not planning to respond to any comments here, as I am not convinced that YouTube comments are the best place to engage in scholarly discussion, but I will look forward to hearing from you if you are able to answer my questions. Thanks again, Thomas
Dr. Ward did respond to my comment as follows:
Ross has said he won’t reply here. So I’ll reply to just two items for the sake of my viewers. (No reply on nos. 1, 2, and 5.)
Why do you think he does not want to answer questions #1, 2, and 5? It isn’t because I won’t reply on his YouTube channel in the comment section. Doesn’t he want me to have the best and most accurate information for when I actually respond to him, God willing? Surely it is not because he does not have a good answer to those questions. Right?
3. I mentioned in the video that I was offering my thoughts as a reader of the Greek New Testament; I self-consciously chose not to cite authorities here.
Does he cite authorities somewhere else, then? Where? Anywhere? I thought it was interesting that after I asked this question in part 2 of his three part series, in part 3 he mentioned that he had started reading a book on Hebrew discourse analysis. Great, good for him. He never said a word about my actual question–how much of the Hebrew Old Testament itself, and Greek New Testament itself, has he actually read?
4. All of the information I am able to release publicly about the participants in the study is available at kjbstudyproject.com, on the Demographic Data page that is linked in the main navigational menu. I refer interested viewers there.
The demographic data seems to indicate that the people who took his survey were not Mormons or Oneness Pentecostals, if the people who took the survey told the truth. So that is useful, and I appreciate that he pointed that out. But there is still something very wonky with his survey results. And, of course, we have no way of verifying, corroborating, or falsifying that whatever people said in the survey is actually the truth. Dr. Ward claimed his survey was “definitive,” when it is incredibly far from anything of the kind. But I do appreciate him pointing to that “Demographic Data” page, even though I wish he had taken the time to make sure that words like “remove” are actually archaic by spending just a bit longer looking at standard Hebrew lexica before putting his survey out.
Let me end this blog post by reiterating that, while his attempt to deal with my Biblically-based case for the English of the KJV is solely reactive, in that he never thought of actually seeing what God’s objective standard is for Bible translation by looking at the language level in Scripture until I brought this to his attention, by the grace of God, I am thankful if his videos at least get people to start to thinking that way.
Also, again, this is by no means a comprehensive response to his three videos or to his book–just a few thoughts to whet your appetite.
Finally, let me point out that this exchange illustrates why those who believe in the perfect preservation of Scripture and the Authorized, King James Version should learn the Biblical languages, especially if they are spiritual leaders. The large holes in his argument are much more easily visible if one knows Hebrew and Greek.
–TDR
New List of Reasons for Maximum Certainty for the New Testament Text (Part 4)
ANSWERING AGAIN THE “WHAT TR?” QUESTION
1. God Inspired Specific, Exact Words, and All of Them.
2. After God Inspired, Inscripturated, or Gave His Words, All of Them, to His People through His Institutions, He Kept Preserving Each of Them and All of Them According to His Promises of Preservation.
3. God Promised Preservation of the Words in the Language They Were Written, or In Other Words, He Preserved Exactly What He Gave.
4. God’s Promise of Keeping and Preserving His Words Means the Availability of His Words to Every Generation of Believers.
5. God the Holy Spirit, the Third Person of the Trinity, Used the Church to Accredit or Confirm What Is Scripture and What Is Not.
Introduction to Point 6.
I hear many, what I would call, dishonest arguments. Those occur all the time from proponents of the critical text or multiple modern versions. Let me give you a couple, three, but with my focus on one in particular. One of these is the usage of the KJV translators for support of the critical text and modern versions. I agree the translators made room for improvements to their translation. They didn’t see the translation as the end of improvement in translation. They weren’t talking about improvements on the underlying text. That’s either incompetent or dishonest as an argument.
How can I be the dummy version of KJVO if I agree with the translators on the issue of improvement? I can’t be, yet this is what critical text or modern version people do all the time. Their posing as non-confrontational and with a cheery Christian spirit is nothing more than a ruse. They will treat you well if you budge to a significant degree toward their positions. That’s all. If you don’t, you get sent down the garbage disposal.
Pavlovian
There’s something Pavlovian to these modern version advocates. Young fundamentalists so want their favor, that they salivate to their positive reinforcement. This corresponds to turning on the light. The favor acts as a lure to behavior adjustment. Favored treatment is not an argument, yet is is the most convincing one in a feeling oriented world.
Can someone say the King James Version is inspired and support the 1769 update? I ask Ruckmanites this question all the time. Modern version advocates won’t acquiesce because they want to keep this second faux argument alive. If I approve a 1769 update, why would I not approve another one? Not doing an update is not the same as not approving of one. I’ve said often recently that King James Version advocates won’t update the King James Version under the pressure of modern version adherents, who don’t even use the King James. This really should be the end of this, but it won’t.
Latin Vulgate or Church Hierarchy Attack
The third bad argument from modern version proponents, the one on which I focus, has several layers. They say the King James is the Latin Vulgate to KJVO like the Latin Vulgate was to Catholics. This is to smear KJVO with Roman Catholicism. One of the layers is that it puts Roman Catholic-like power to the textual choices, putting the church over scripture. This is a category error.
Scripture, the authority, teaches that the Holy Spirit uses the church as the Urim and Thummim. God directs God’s people to the books and the words of the scripture using the church. The church is not taking preeminence over scripture by obeying scripture.
These false arguments remind me of the flailing of a losing boxer at the end of a match. Or, a basketball coach clearing the bench at the end of the game and the substitutes treating the final three minutes like they’ve won the game. No, they’re losing. These are not landing a single blow. They are what experts call “garbage time.” It’s just stat padding and not contributing toward winning at all.
6. God Declares a Settled Text of Scripture in His Word.
Settled Word
Scripture is not amoebic. Its boundaries don’t shapeshift like the Stingray nebula. The Bible doesn’t ooze and alter like the Hagfish. God declares in His Word a settled text of scripture. The Bible is a rock, not shifting sand.
God describes His Word as forever settled (Psalm 119:8-9). Deuteronomy 4:2 says:
Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.
Proverbs 30:6 instructs: “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” At its very end, the Bible says in Revelation 22:18-19:
18 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.
One cannot take away or add a word to a text that isn’t settled. No possibility of guilt could come to a person for adding or taking away from something unsettled. These warnings assume the establishment of the words. All the principles, presuppositions, and promises from scripture relate to the settlement of the text of the New Testament.
Considering the Nature of God
What God says in scripture about scripture should make sense, considering the nature of God. In Malachi 3:6, God says: “For I am the LORD, I change not.” The immutability of God, one of His attributes, provides a basis for trusting Him. God communicates the trustworthy nature of His Words with relations to His preservation of them in Isaiah 59:21:
As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth,, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
Isaiah 40:8 says something similar: “The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”
Received Text Mindset
Modern version and critical text advocates know that printed editions of the received text of the New Testament in the 16th and 17th centuries have few and minor variations. When I say “few and minor,” I’m not making a point that those variants do not matter. They do. The attitude at the time sounded like what Richard Capel wrote:
[W]e have the Copies in both languages [Hebrew and Greek], which Copies vary not from Primitive writings in any matter which may stumble any. This concernes onely the learned, and they know that by consent of all parties, the most learned on all sides among Christians do shake hands in this, that God by his providence hath preserved them uncorrupt. . . .
As God committed the Hebrew text of the Old Testament to the Jewes, and did and doth move their hearts to keep it untainted to this day: So I dare lay it on the same God, that he in his providence is so with the Church of the Gentiles, that they have and do preserve the Greek Text uncorrupt, and clear: As for some scrapes by Transcribers, that comes to no more, than to censure a book to be corrupt, because of some scrapes in the printing, and tis certain, that what mistake is in one print, is corrected in another.
The variation did not yield an unsettled nature. No, “what mistake is in one print, is corrected in another.” They knew errors could come into a hand copy or even a printed edition. However, that did not preclude the doctrine of preservation and a settled text. God would have us live by every Word that proceeds from the mouth of God.
More to Come
Reformed Systematic Theology v. 1, Joel Beeke & Paul Smalley
I recently finished reading Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology vol. 1: Revelation and God (Wheaton, IL: Crossway, 2019). I had purchased it on Logos Bible Software and, because I thought it had lots of good features, also purchased a physical copy with Reformation Heritage Books (which may be cheaper than getting it on Amazon, which I linked to above with an affiliate link. They currently have the entire four volume set at a heavily discounted price. I have not read volumes 2-4 (yet!) so I cannot comment on their quality.) I read almost all of the 1158 pages of the book on my phone in small snippets of time, such as when going up and down in an elevator, or standing in a line, and so on. I am about 60 pages into volume two, reading it in the same way. Let me commend to you being purposeful with the time God gives you; there are many time-suckers on a typical cell phone and on the Internet, but you can choose to avoid them and do something useful when you have a minute or two or five here and there.)
Positive features of Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology vol. 1: Revelation and God (Wheaton, IL: Crossway, 2019).
There are many positive features of volume one of Reformed Systematic Theology. These include:
1.) The book consistently seeks to make doctrine practical. While it seeks–and achieves–theological precision, it consistently applies doctrine to life. The book does not just seek to increase one’s mental comprehension of Biblical teaching, but seeks to be the instrument of the Holy Spirit in applying the truth of Scripture to transform the whole man. As Dr. Beeke is the president of the Puritan Reformed Theological Seminary, we should not be surprised that, as an heir of the Puritans, he seeks to apply doctrine practically to life. The authors explain their purpose in writing as follows:
This systematic theology explores the classic teachings of the Reformed Christian faith from a perspective that is biblical, doctrinal, experiential, and practical. Today’s churches need theology that engages the head, heart, and hands. Too often, we have compartmentalized these aspects of life (as if we could cut ourselves into pieces). The result has been academics for the sake of academics, spiritual experience without roots deep in God’s Word, and superficial pragmatism that chases after the will-o’-the-wisp of short-term results. The church has suffered from this fragmented approach to the Christian faith. However, we have learned from the Reformers, the British Puritans, and the Dutch Further Reformation divines an approach to Christianity that combines thoughtful exegesis of the Holy Scriptures, rich exploration of classic Augustinian and Reformed theology, an experiential tone that brings truth into the heart, and practical applications for life.
Joel R. Beeke, “Preface,” in Reformed Systematic Theology: Revelation and God, vol. 1 (Wheaton, IL: Crossway, 2019), 17–18.
This practical emphasis is commendable, and it makes the book an edifying read.
2.) Reformed Systematic Theology is consistently conservative, evangelical, and Reformed in its theology. While Scripture does not teach Calvinist soteriology, if one is aware of the standard imbalances in Reformed doctrine, there is not much else in terms of “bones” to spit out while one eats the meat. There are no unexpected strange doctrines, but a solid presentation of the doctrines of revelation and of the infallible, inerrant Bible and of the God of Scripture, with the only things that are off being the standard errors of Reformed theology (in terms of theology proper, getting too close to making God the author of sin by saying that He decrees sin and justifying the horrifying Calvinist doctrine of reprobation). While I would not just hand this book to a new Christian and tell him to believe everything it says, I would not be concerned about giving it to someone training for the ministry who knows the problems with Reformed doctrine and is inoculated against them from Scripture. I believe people in the latter class could be greatly blessed by much good Biblical explanation and practical application in this book.
3.) Reformed Systematic Theology uses the King James Version as its base Bible version. I believe that Dr. Beeke preaches from the KJV, so this is not surprising, but it is still refreshing to not have to read lots of quotations from inferior modern Bible versions. On occasion the ESV is quoted, but the large majority of the time it is the KJV, which is a blessing for King James Only Christians.
4.) Interestingly, Paul Smalley is a Reformed Baptist, while Joel Beeke is a Reformed paedobaptist. I cannot agree with the paedobaptism, but I am thankful that at least one of the two authors is a minister in a Baptist church, even if it is a Reformed Baptist congregation.
5.) When it is appropriate Beeke and Smalley make warnings such as: “Worldliness diminishes a man’s soul and makes him petty; knowing God ennobles a human being.” (Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1 [Wheaton, IL: Crossway, 2019], 509). It is great to read a systematic theology that warns against worldliness and points one, instead, to knowing God as the cure for it!
6.) The book discusses doctrines, such as Divine simplicity, that I am afraid that graduates from many Baptist Bible colleges and institutes will give you a blank stare if you ask about them. (Do you know what Scripture teaches about Divine simplicity? If not, maybe you should read the part of Reformed Systematic Theology about that doctrine and find out what it is.)
7.) My physical copy of Reformed Systematic Theology is a quality hardcover book that is well-made and easy to read. It is also written in well-written and engaging English. It is scholarly and excellently done.
Concerns with Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology vol. 1: Revelation and God (Wheaton, IL: Crossway, 2019).
1.) My major concern is, naturally, that the Bible does not teach unconditional election and reprobation, limited atonement, or irresistible grace in salvation (and, depending on how one defines things, total depravity and the perseverance of the saints could also have problems). Reformed Systematic Theology is unabashedly Reformed. One who has not already read independent Baptist systematic theological works such as Robert Sargent’s Landmarks of Baptist Doctrine from Bible Baptist Church Publications would be well-advised to start there before reading a Reformed systematic theology, even one that has the commendable features mentioned above.
2.) While I am thankful that Reformed Systematic Theology uses the Authorized, King James Version, it does not have a section on the preservation of Scripture. The book’s outline on the doctrine of revelation is at the bottom of this blog post (please see down there).
You can see that there is a lot of good stuff in there. However, there is nothing either supporting or denying the perfect preservation of Scripture. One who recognizes that he has all of God’s Words in the Old and New Testament Textus Receptus will not have his faith attacked, but neither will he have it confirmed.
3.) I also do not want people who read this book and are encouraged by its good English, its many edifying and encouraging practical applications, and its solid theology in many areas to become improperly enamored with Reformed paedobaptist theology. I do not doubt that Dr. Beeke is a sincere and converted man whom I expect to see in heaven, but the special presence of Christ is not in his Reformed paedobaptist organization. If you can explain and defend why Reformed soteriology is wrong and why, in the doctrine of God, Scripture does not teach that God ordains sin or unconditionally reprobates people for His glory (!!), you may get many blessings from this book. Maybe you will even find it engaging enough to read the whole thing on your phone while waiting in lines and going up and down in elevators and the like.
–TDR
Here is the outline of the section on the doctrine of revelation. I did not take the time to re-introduce all the tabination, so please pardon the fact that everything is just in a straight line.
X. Theological Fundamentals of Divine Revelation
A. Biblical Terminology of Divine Revelation
1. Old Testament Terminology
2. New Testament Terminology
B. Basic Biblical Perspective on Divine Revelation (Genesis 1–3; Psalm 19)
1. The Revelation of the Sovereign God to His Image Bearers
2. The Revelation of God by His Creation (General Revelation)
3. The Revelation of God by His Word (Special Revelation)
4. The Response of God’s Servants to His Word (Applied Revelation)
C. Summary Statement on the Biblical Doctrine of Divine Revelation
X. General Revelation
A. General Revelation: Biblical Teaching
1. Revelation around Man in Creation
a. General Revelation of the Divine Nature
i. It Reveals God to a Limited Degree
ii. It Reveals God in an Open and Plain Manner
iii. It Reveals God according to His Will
iv. It Reveals the Invisible God
v. It Reveals God’s Divine Nature
vi. It Reveals God throughout History
vii. It Reveals God through His Created World
b. General Revelation of Divine Wrath in a Fallen World
2. Revelation within Man
a. General Revelation according to the Image of God
b. General Revelation via the Human Conscience
3. The Use and Efficacy of General Revelation
a. The Universal Knowledge Granted through General Revelation
i. God Exists, and Created All Things
ii. Atheism Is Folly
iii. God Has a Unique Nature as God
iv. Idolatry Is Wicked
v. God Holds Man Accountable to His Moral Law
vi. Sinners Are under God’s Wrath and without Excuse
b. The Universal Response of Mankind to General Revelation
c. The Proper Christian Use of General Revelation
i. The Church’s Missiological Use of General Revelation
ii. The Church’s Doxological Use of General Revelation
B. General Revelation: Philosophy and Science
1. Christianity and Rational Philosophy
a. Not Necessary in Order to Know and Glorify God
b. Teaches Some Valid and Useful Truths
c. Proposes Systems of Thought Antithetical to the Gospel
d. May Be Used Only with Radical, Biblical Critique
e. Recognizes Legitimate Methods of Reasoning
2. Christianity and Empirical Science
a. Operates with Delegated Authority
b. Can Investigate Nature with Confident Rationality
c. Must Work from a Posture of Intellectual Humility
d. Must Realize That Its Conclusions Possess Only Human Certainty
e. Should Pursue Knowledge with Prayerful Dependency
f. Limited by Its Ultimate Insufficiency to Make Us Wise
g. Must Work with God-Fearing Integrity
h. Should Make Use of Its Findings to Promote Grateful Doxology
C. General Revelation: Natural Theology and Theistic Arguments
1. Various Rejections of Natural Theology and Theistic Arguments
a. Karl Barth
b. Cornelius Van Til
2. Toward a Biblical, Reformed Approach to Theistic Arguments
a. God Testifies to Himself through the Natural World
b. Belief in God Is a Valid Presupposition of Human Thought
c. The Proper Posture of Human Reason Is to Fear God as His Servant
d. The Sinner’s Mind Is Alienated from God, and Cannot Reason to Its Creator
e. The Philosophy of Non-Christians Is Distorted by Satan
f. A Right Use of Reason Depends upon the Spirit-Illuminated Word
g. Christians May Make Rational Arguments from Creation to God
h. Christians May Use Arguments to Show the Foolishness of Those Who Deny God
i. The Wise Use of Theistic Arguments Varies with Culture and Education
j. Christians Should Beware of Glorying in Human Wisdom
k. Theistic Arguments Are Appeals to Divine Witness in Creation
l. Theistic Arguments Are at Best Like the Law That Convicts but Cannot Save
D. Some Historical Perspective on Natural Theology and Theistic Proofs
1. Ancient Roots of Natural Theology
a. Pagan Literature: Varro, Plato, Aristotle, and Zeno
b. Early Christian Apologists: Aristides, Justin Martyr, and Tertullian
c. Early Greek Fathers: Athanasius, the Cappadocians, and John of Damascus
d. Latin Christianity: Augustine
e. Assessment of Ancient and Early Christian Natural Theology
2. Medieval Development of Natural Theology
a. Muslim and Jewish Scholarship: Avicenna, Averroes, and Maimonides
b. Christian Medieval Scholasticism: Anselm and Thomas Aquinas
c. Assessment of Thomist Natural Theology
3. The Reformation’s Critical Interaction with Natural Theology
a. Critique of Natural Theology: Luther and Calvin
b. Critical Appropriation of Theistic Arguments: Vermigli, Junius, and Turretin
c. Assessment of Early Reformed Views of Natural Theology
XI. Special Revelation: Theological Introduction
A. Special Revelation: Biblical Teaching
1. The Trinitarian, Mediatorial Work of Special Revelation
a. The Son Is the Only Mediator of Divine Revelation
b. The Father Is the Sovereign Author of Divine Revelation in the Son
c. The Spirit Is the Effective Agent of Divine Revelation in the Son
2. The Finite Human Character of Special Revelation
3. The Manifold Historical Modes of Special Revelation
a. Supernatural Verbal Revelation
b. Supernatural Visual Revelation
c. Supernatural Providential Revelation
d. Supernatural Incarnational Revelation
4. The Personal, Propositional Content of Special Revelation
B. Errors Regarding Special Revelation
1. Special Revelation Extended to Hierarchical Tradition
2. Special Revelation Subordinated to Human Reason
3. Special Revelation Diffused to Harmonize All Religions
4. Special Revelation Redefined as Holy Encounter
5. Special Revelation Confined to Historical Events
XII. The Bible as the Word of God
A. The Word of the Prophets and Apostles Is the Word of God
1. The Word of God Preached through the Prophets and Apostles
2. The Written Word of God: The Old Testament
3. The Written Word of God: The New Testament
B. The Spirit’s Inspiration of the Written Word of God
1. The Reality of Verbal Inspiration
2. The Extent, Meaning, and Implications of Inspiration
a. Extent: Plenary Inspiration
b. Meaning: God-Breathed Word
c. Implications
i. Authority
ii. Veracity
iii. Sufficiency
iv. Clarity
v. Necessity
vi. Unity in Christ
vii. Efficacy
XIII. The Properties of the Written Word
A. The Authority of the Bible
1. The Source of the Bible’s Authority
2. Biblical Authority and the Church
3. The Authentication of the Bible
4. Biblical Authority versus Personal Autonomy
5. Practical Implications of Biblical Authority
B. The Clarity of the Bible
1. The Perspicuity Controversy
2. Practical Implications of Biblical Clarity
C. The Necessity of the Bible
1. The Necessity of the Gospel for All Mankind
2. The Publishing of the Gospel in Written Form
3. The Preservation of the Gospel to the End of the Age
4. Practical Implications of the Bible’s Necessity
D. The Unity of the Bible in Christ
1. The Great Theme of the Bible
2. The Manifold Forms of Christ’s Revelation
3. Practical Implications of the Bible’s Unity in Christ
E. The Efficacy of the Bible by the Spirit
1. The Word and the Spirit of Conviction
2. The Word and the Spirit of Life
3. Practical Implications of the Bible’s Efficacy by the Spirit
F. The Inerrant Veracity of the Bible
1. Inerrant Veracity Defined
2. Inerrant Veracity Clarified
3. Biblical Teaching on Scripture’s Inerrant Veracity
4. Practical Implications of the Bible’s Veracity
5. Objections to Inerrancy
a. Human Fallibility
b. History Is Not Essential to Religion
c. Contradictions with Modern History and Science
d. Contradictions in the Bible
e. Theological Novelty
H. The Sufficiency of the Bible
1. Biblical Sufficiency Defined
2. Biblical Sufficiency Clarified
2. Biblical Teaching on Scripture’s Sufficiency
3. Practical Implications of the Bible’s Sufficiency
XIV. The Cessation of Special Revelation
A. Arguments for Charismatic Continuationism
1. God’s Ancient Promise
2. The Eschatological Last Days
3. Cessation at Christ’s Second Coming
4. The Spirit’s Ministry to the Body
5. Edification of the Saints
6. God’s Command
7. Historical Movements
8. Personal Experiences
9. The Reality of the Supernatural
10. The Silence of Scripture
B. The Uniqueness of the Apostolic Age
1. The Apostles of Jesus Christ
2. A Biblical Pattern of Miraculous Ministry in History
3. Apostles in Pentecostal and Charismatic Churches Today
C. Practical Implications of the Apostles’ Ministry
1. We Must Receive the New Testament as the Word of God
2. We Should Distinguish between Modern Teachers and the Apostles of Jesus Christ
3. We Must Beware of False Apostles and Prophets Working Wonders
4. We Must Seek the Power of the Holy Spirit
D. The Cessation of Revelatory Gifts Such as Prophecy
1. The Finality of Christ
2. The Foundation of the Apostles and Prophets
3. The Fallibility of Modern “Prophets”
E. Pastoral Concerns about Evangelical Prophecy
1. Continuationism Tends to Put People in Bondage to Individual Leaders
2. Continuationism Tends to Put People in Bondage to Presumptuous Beliefs
3. Continuationism Tends to Put People in Bondage to Human Thoughts, Impressions, and Feelings
XV. Applied Revelation for Practical Fruit
A. Personal Fruit of Applied Revelation
1. Personal Faith in the Scriptures
2. Personal Study of the Scriptures
3. Personal Experience through the Scriptures
B. Familial Fruit of Applied Revelation
C. Ecclesiastical Fruit of Applied Revelation
1. Transformation in Corporate Life
2. Balance in Pastoral Ministry
3. Zeal in Evangelism
4. Dependency in Leadership
5. Priority in Education
6. Saturation in Worship
D. Societal Fruit of Applied Revelation
E. International Fruit of Applied Revelation
F. Doxological Fruit of Applied Revelation
Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1 (Wheaton, IL: Crossway, 2019), 29–35.
Books By David Cloud Read Aloud: Can You Help Truth Get Out?
Way of Life Literature, run by Bro David Cloud, has many excellent resources. David Cloud has also written many excellent books, as well as useful videos one can find on his website. While not infallible, of course, they are well-researched, sound in doctrine, and something I could recommend highly to almost any Christian. I am very thankful for David Cloud’s works. His books, along with those published by Bible Baptist Church Publications, helped me to become a Baptist separatist instead of a mushy evangelical after I was converted by the grace of God.
Today, sadly, many people do not read. Brother Cloud has given me permission to have at least some of his books read aloud and then made available on fora such as YouTube, Rumble, and Audible.
If you would be interested in reading aloud some David Cloud books, such as his works on Biblical preservation, Bible texts and versions:
Faith vs. The Modern Versions
For Love of the Bible
The Glorious History of the English Bible
Bible Version Question and Answer Database
or some of Cloud’s other books, such as:
Dressing for the Lord
The Future According to the Bible
History and Heritage of Fundamentalism and Fundamental Baptists
and you have a good reading voice–speaking clearly, with expression, and not one that will put people to sleep–and enough commitment to finish something once you have started it, please contact me and let me know.
Thank you.
Hebrew Shema / Deuteronomy 6:4-6 Chant / Trope / Cantillated
Deuteronomy 6:4, the Shema, is the most famous verse of the Old Testament or Hebrew Bible for Jews. The Hebrew text has a complex system of accent marks that provide exegetically significant information; in addition to the accents providing one of four levels of disjunction in the text (that is, providing pauses that divide words with four levels of strength), or emphasizing conjunction (that words are to be read together). The Lord Jesus affirmed that God would preserve the Hebrew vowels and accent marks until heaven and earth pass away-the words of the Old Testament themselves, not merely the consonants, are inspired:
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. (Matthew 5:18)
Historically, the inspiration of the vowels has been affirmed, and receiving the Biblical testimony to the inspiration of the words, not the consonants only, of the Old Testament is apologetically and intellectually defensible.
So what does the Shema and the following two verses sound like when sung or chanted following the Hebrew accent marks? You can hear the Shema (Deuteronomy 6:4) in a synagogue, but if you do not want to go to one, and want to hear the following passage of the Torah chanted:
Deut. 6:4 Hear, O Israel: The LORD our God is one LORD:
Deut. 6:5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
Deut. 6:6 And these words, which I command thee this day, shall be in thine heart:
Then please watch or listen to the following brief video:
or watch the video on Rumble by clicking here or on YouTube by clicking here.
Whether or not one learns to fluently sing or chant, students of the Hebrew Bible should learn to identify the Hebrew accent marks, just like they can identify English periods, commas, and semicolons. Courses in Hebrew should teach the people of the God of Israel and those who trust in Israel’s Messiah the accents, rather than ignoring them and teaching only the consonants and vowels.
This blog has pointed out in the past that the Authorized, King James Version does a good job representing the Hebrew accents in English (although the punctuation system in English is different and simpler than that of Hebrew).
You might be able to have more doors open in witnessing to Jews if you memorize at least the Shema, Deuteronomy 6:4, in Hebrew. If Then share with them the truth in the “Truth from the Torah” pamphlet. If you have one of the Jewish evangelistic shirts here, by memorizing the Shema you will be able to chant the Hebrew text on the front of your shirt.
If you can at least read the Hebrew alphabet it should not be that hard to memorize this passage–the greatest commandment of all, according to the resurrected Messiah, Son of God and Son of Man, the Lord Jesus (Matthew 22:37-38). Just copy the audio of the video to your phone or other electronic device and get your device to play the Hebrew over and over again, and before you know it you will have the Shema (Deuteronomy 6:4) and the greatest commandment (Deuteronomy 6:5) memorized in Hebrew. Put these glorious words in your heart (Deuteronomy 6:6), where you can savor them, love them, and ever the more obey them.
–TDR
Q, Synoptic Gospel Dependence, and Inspiration for the Bible
May 17, 2024 / 10 Comments on Q, Synoptic Gospel Dependence, and Inspiration for the Bible
Does it matter if one adopts a belief in “Q” and rejects the historic belief that the synoptic gospels–Matthew, Mark, and Luke–are independent accounts? What happens if one rejects this historic belief for the theory, invented by theological liberalism and modernism but adopted by many modern evangelicals, that Mark was the first gospel (instead of Matthew), and Matthew and Luke depended on and altered Mark, using a (lost) source called “Q” that just happens to have left no archaeological or historical evidence for its existence? What happens if we adopt source, tradition, and redaction criticism? Let me illustrate with the comment on Matthew 25:46 in John Nolland, The Gospel of Matthew: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 2005), 1034–1037. Nolland is discussing how to go behind the text of Matthew’s Gospel to what the historical Jesus said (which he assumes is different); he is discussing what Matthew added and changed from what Christ originally said, which, supposedly, was handed down in little bits of tradition here and there, and which Matthew used, along with his dependence upon Mark and Q. I have added a few comments in brackets within Nolland’s commentary.
Nolland-who is considered “conservative,” not a liberal, by many, and his commentary in the NIGTC series representative of a broadly “evangelical” commentary series–makes the common and unreasonable assumptions that Matthew, who would have been there to here Christ teach and who was controlled by the Holy Spirit, needed to depend upon tiny fragments of tradition passed down here and passed down there by who knows who, and also borrow from Mark (who was not there, like Matthew was). Through this whole process what Christ actually said got changed, and so we need to attempt to reconstruct what Jesus Christ actually said by going behind Matthew’s Gospel to the hypothetical, reconstructed words of the historical Jesus.
This anti-inspiration nonsense affects evangelical apologetics. When I debated Shabir Ally he could not believe that I denied that there was a “Q” document and that the gospels were dependent on each other. Other Christians that Shabir debated accepted that these lies were true.
This sort of anti-inspiration and anti-historical nonsense about Q, sources, and redaction is all over evangelicalism and just about completely controls theological liberalism. It even infects portions of those who call themselves fundamentalist, chiefly among those who deny the perfect preservation of Scripture and so are not King James Only. Beware of “evangelical” commentaries on the Gospels and “evangelical” leaders who adopt critical methods and deny the Biblically faithful and historically accurate view that the synoptic gospels are independent accounts and give us eyewitness testimony.
–TDR