One of the most important advances in Biblical studies was the release of The English Standard Version by Crossway Bibles in 2001. Edited by J. I. Packer, this translation has been gaining a sizable following among Conservative scholars over the past several months.

Two doctrinal considerations commend the English Standard Version, the translators’ commitment to the complete truthfulness and their assurance of the ultimate unity of Scripture. Both convictions spring from a belief that the Bible ultimately has one Author, and that He neither lies nor makes mistakes.

The translators of the English Standard Version were all committed to inerrancy, believing Holy Spirit guided the writers of scripture so that what they wrote was fully and completely the word of God.

The doctrine of inerrancy greatly influences our approach to Bible study. While paraphrases and Bible storybooks have their place, for study and worship Christians should use a version that helps the reader understand, in his or her own language, the words God inspired. An important feature of the English Standard Version is that it allows readers to trust the words it uses to be the Word of God. Any translation is only as reliable as its faithfulness to the original words that God inspired. Many modern editions, such as the New International Version, use an approach of “dynamic equivalence,” paraphrasing “thought for thought” rather than translating “word for word.” Such renderings may be useful as commentaries, but they fail to do justice to our faith that God inspired not just the general thoughts but also the specific words.

The weakness of the New International is apparent as it obscures the actual words used in the inspired text. Paul, for example, opened and closed the book of Romans using the phrase “obedience of faith” (Rom. 1:5; 16:26). In the first passage the New International reads: “the obedience that comes from faith,” and in the second: “so that that all nations might believe and obey him.” These renderings are useful commentary, perhaps, but not accurately Paul's words. The reader of the New International would never guess that the apostle used exactly the same words in both texts and could not appreciate the way Paul develops this theme throughout the book of Romans.

The English Standard, in contrast, permits us to more closely approach the actual words God inspired, using “obedience of faith” consistently both in Romans 1:5 and 16:26. This approach proceeds from a conviction that the words of the Bible are the very words of God. The words themselves being from God—not just the outline or concepts—each word deserves to be translated with accuracy and precision.

Emphasizing the words God inspired enables a reader to consider the text effectively for studying a text begins with understanding the words. There is no other way to begin.

The English Standard further emphasizes the unity of the Bible, embodying the old principle that “Scripture shines in its own light.” Much modern scholarship has abandoned this truth.

The Revised Standard Version, for example, renders Isaiah 7:14, “Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel.” The Hebrew word here could be translated either as “virgin” or “young women.” The English Standard, however, translates the word as “virgin,” because Matthew 1:23 quotes the passage and uses a Greek word that clearly means “virgin.” One passage of Scripture, in this way, informs the translation of another.

Beyond these doctrinal considerations, most readers of the English Standard will appreciate its dignified beauty. Unlike many of the trendy modern versions, the English Standard does not attempt to use artificially “inclusive” language, but maintains generic masculines reflected both in the original language of Scripture and in traditional English usage.

The English Standard Version has quickly gained acceptance among Conservative scholars and should be a valuable tool for serious Bible study for years to come.

by Barry Newton

Although this gentle and loving lady normally took pleasure in helping the downtrodden with a meal or some warm clothing, today would be different. Standing before her was a woman whose defiant eyes matched the demanding tone in her voice. “You mean I waited 5 minutes for this? Don’t you have anything better? I also really need some frozen dinners and I don’t mean those generic brand ones.”

How many times has your generosity been repaid by ungratefulness or perhaps even demands? How often have you encountered someone who thought that they deserved your gift? What did you want to tell them? Unfortunately, sometimes even husbands and wives might perceive their spouses being ungrateful. What had been given as a gift was received as though it was owed.

People are unappreciative for many different reasons but it usually stems from believing “I deserve this” or “I’ve earned this.” You can be sure that when someone believes “you owe it to me,” ingratitude is bound to creep in.

So let’s ask the real question. What do you deserve from God? Now that you have submitted your life to God, attended church on a regular basis, willingly given of your money, donated time and energy for worthy causes, helped the poor and hungry, shared Christ with family and friends, etc. What does God owe you?

Jesus taught that after you have done everything you were told to do, say, I am only an unworthy servant who has done my duty. Luke 17:10 But someone might naively object with, “does not the scriptures teach us to ‘work out our own salvation?’” (Phil. 2:12) as though this statement demands that salvation is gained through some form of works. While such a question might be sincerely motivated, it is based upon failing to understand that Paul was exhorting the saved to fulfill and live up to their divinely given role and purposes. Our salvation is a gift God makes available through Jesus. God graciously gives salvation to those who respond to the gospel with the obedience of faith. Then our purpose as those who have been saved is to do good works and bring glory to God, that is, to work out our salvation.

As regarding our response of love toward God, we might remember the principle Jesus taught, “He who is forgiven little loves little." Luke 7:47 If when we assemble to worship we will remember the true nature of our sin and that we have been thoroughly cleansed from each condemning stain, is there anything which will stand in the way of our hearts pouring forth our love and gratitude? Let’s be grateful. Let's worship God.

by Randal Matheny

"But Jesus answered, 'You do not know what you are asking. Are you able to drink the cup that I am about to drink?' They said to Him, 'We are able.' He said to them, 'My cup you shall drink, but to sit on My right and on My left, this is not Mine to give, but it is for those for whom is has been prepared by My Father.'" Matthew 20:22-23, NASB

The natural man desires power and privilege. But Jesus offers suffering.

James and John, by way of their mother, request that Jesus give them the best two posts in his imminent kingdom. Their request merely shows ignorance of its nature.

Jesus doesn't check his friendship factor when granting concessions. Though James and John may have thought Jesus would give them special consideration since they were part of the "inner circle," together with Peter, the Lord makes it clear no one gets VIP treatment. The kingdom, by his Father's decree, is not about behind-the-door deals and favors.

The one whom he and the Father love in a special way obeys the divine will. "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him" (John 14:23).

Though God's grace is free, in one sense, his saving, abiding love is conditional to a response which everyone is capable of making -- keeping his word. And keeping his word means walking his path of suffering and death. When we ask for privilege, Jesus extends a cup.

Not a golden, jewel-encrusted cup of feasting. But a prisoner's cup of afflictions.

It's not clear what James and John understood when Jesus asked them if they were able to drink his cup. But pride, bravado, or some such testosterone attitude kept them from asking directions. Instead, they proffer a short and definitive, "We are able."

"Well, you will drink my cup," Jesus says. "And that's all I have to give you."

Paradoxically, in that cup reside peace, joy, and reconciliation with God.

Can you drink it?

by Barry Newton

Unlike imitating the proverbial ostrich, the life of a Christian involves squarely facing the facts, responding to them responsibly and then being released from our greatest weight and fear! Wow, now this is the way to live!

To go back to the beginning again, the evidence for the validity of the biblical message is nothing short of incredible and convicting. Sure there are those who would like to deny the historicity of scripture because often they would like to pretend that the Bible’s spiritual message and divine standards are not true. But, for someone to stand with his or her eyes wide open before the mountain of evidence which continues to grow, he or she is naturally led to conclude “this book is for real.”

Although this is the responsible conclusion, admittedly it is also, at least initially, a very uncomfortable one. For to acknowledge the validity of scripture includes admitting that we are guilty of sin. In view that there is a day of judgment coming, this admission is tantamount to acknowledging that if we should stand before God based upon our own merit, we would be condemned.

But there is no need to remain under condemnation because there is more to the message of scripture. Just as God foretold, He sent His Servant to die for us to release us from our sins. In fact, God wants all of humanity to rely upon His Son in order that through him we might be given eternal life as God works to unite under Christ everything in heaven and on earth. Of course the responsible action before such a gracious gift is to honestly, humbly and obediently respond to the Gospel and then to begin to live out a life of gratitude, love and obedience toward God praising and worshiping with all of our being.

There is nothing greater than to live each moment liberated from sin, knowing the inheritance which awaits and to know that our Lord will never forsake us. This is responsible living. This is facing the facts. This is the reality of the disciple of Christ.

“What's the big deal about Jesus?” Dirk Ficca asked at a meeting last year of the Center for Progressive Christianity.

Ficca, a Presbyterian preacher from Chicago, serves as his denomination’s point man for dialogue with world religions. His zeal for embracing Buddhist, Hindus, Muslims and Jews as fellow travelers heading to a common destination is widely shared in Liberal Protestantism.

While most would not be as bold as Ficca, his question has a logical consistency. If there are many, equally valid paths to God, what is the big deal about Jesus?

The Big Ship

Within the churches of Christ we have many who are headed down the same path.

One popular preacher has compared the different denominations with various crew assignments on a big ship. Catholics, Protestants, Charismatics and unimmersed all follow the same Lord and are going to the same eternal destiny.

Even more inclusive, the Bible faculty at major brotherhood school has floated the idea that Jews today still have a special place in God’s plan of salvation. These trends are leading to the same position Dirk Ficca proposes: abandoning all distinctives, even faith in Christ.

Selling Your Soul

Peace and unity are precious, but they are not worth abandoning the gospel. There needs to be unity based on a shared faith, not unity based on a mutual infidelity. “There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” (Eph. 4:4-6)

Jesus is a big deal because salvation is in Jesus alone. If we deny the gospel to achieve a superficial unity with other religions, we stand in danger of eternal separation from God.