In case you missed them, here are the top five blog posts that I wrote in 2018, in order of how many reads they received. Click on each link to read the post:
- Did the preacher really say that? Pulpit bloopers and blunders.
- Why I don’t teach or preach from the King James Version.
- Movie review: “I Can Only Imagine.”
- 10 church sayings and what they really mean.
- Movie review: “Paul, Apostle of Christ.”
Article copyright by Bob Rogers.
Singing Christmas carols goes all the way back to the first Christmas, because Luke’s Gospel records four different songs as he gives the Christmas story. Let’s look at the lessons we get from these original Christmas carols.
Mary’s song says that Christ came to love the forgotten (Luke 1:46-55)
When Mary was told that she would be the mother of the Messiah, she broke out into a song of praise, found in Luke 1:46-55. It is often called “The Magnificat” because she began, “My soul magnifies the Lord…”
The song emphasizes how God has remembered the forgotten and lifts up the lowly. In verse 48-49 she sings with amazement that God chose her, a simple girl from Nazareth: “He has looked with favor on the humble condition of His slave. Surely, from now on all generations will call me blessed.” And notice what she sings in verse 52: “He has toppled the mighty from their thrones and exalted the lowly.”
Mary’s song reminds us that in Christ, God remembers the forgotten. Mary was a poor girl, and Jesus was born in a feeding trough. The song should remind us to stop and give a donation to the Salvation Army when we go shopping, to help Toys for Tots, and share with Operation Christmas Child and Backpacks for Appalachia. The Christmas child shoe boxes and backpacks are a wonderful way to share Jesus with the poor at Christmas.
Zechariah’s song says that Christ came to save us (Luke 1:67-79)
Not only was Jesus’ birth a miracle, but the birth of John the Baptist, who was the forerunner of Christ, was also a miracle, because his parents were way too old to be having children. Yet an angel appeared to Zechariah to tell him that his wife Elizabeth would have a child in her old age. When John the Baptist was born to them, Zechariah broke out into a song of praise. It is found in Luke 1:67-79.
Zechariah’s song emphasizes that Christ came to save us. Luke 1:68-69 says, “Praise the Lord, the God of Israel, because He has visited and provided redemption for His people. He has raised up a horn of salvation for us in the house of David.” In the Bible, a horn was a symbol of strength. The Messiah was to come from the family line of King David. So Zechariah was singing about the same thing his son would prophesy when John the Baptist saw Jesus, and John proclaimed, “Here is the Lamb of God who takes away the sin of the world!” (John 1:29).
Zechariah’s song reminds us that Christ came to save us from sin.
The angel’s song says that Christ came to give us peace (Luke 2:13-14)
When the angel announced the birth of Jesus to the shepherds, he was suddenly surrounded by a great angel choir that sang the best-known of the songs that first Christmas. We read it in Luke 2:13-14. It is called “Gloria in Excelsis Deo” because it begins with the words, “Glory to God in the highest.”
The angel’s song spoke about Christ, the Prince of Peace, coming to bring us peace. Most of us know this song from the King James Version, which says, “Glory to God in the highest, and on earth peace, Good will towards men.” Many of us react to that like the poet Henry Wadsworth Longfellow, who wrote the words to “I Heard the Bells on Christmas Day” during the Civil War. He wrote,
And in despair I bowed my head:
“There is no peace on earth,” I said,
“For hate is strong and mocks the song
Of peace on earth, good will to men.”
The good news is that the most reliable ancient manuscripts do not say what the KJV says. That is why the HCSB translates it, “peace on earth to people He favors!” You see, Jesus’ coming is not a general guarantee that everybody will have peace. The more accurate translation does not say peace to all men, but peace to people He favors. That is, peace is available to those who receive God’s grace, or favor, through faith in Christ. As Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” On Christmas Eve, 1914, during World War I, the British, French and German armies laid down their arms and visited with one another in peace, and they all sang “Silent Night” in their own languages, as they all knew the song. The message about the Prince of Peace made all the difference, even in the midst of war.
Have you found the peace of Christ? The angel’s song reminds us that Christ came to give us peace, a peace we receive by faith in Him.
Simeon’s song says that to keep Christmas with us, we must share it (Luke 2:29-32)
There is one more Christmas song in Luke’s Gospel. Officially, it was after Christmas, since it happened a few days later. A lot of people get the post-Christmas blues after Christmas is over. They get kind of sad, taking down the Christmas tree and putting away the decorations. And we rarely sing Christmas carols after Christmas Day. But Simeon did.
A few days after Jesus was born, Mary and Joseph took Jesus to Jerusalem to dedicate Him to the Lord in the temple. There they met a prophet named Simeon, who had been waiting all of his life for the Messiah to come and save His people. Luke 2:26 says it had been revealed to him by the Holy Spirit that he would not die before he saw the Messiah. When he saw Jesus with Mary and Joseph, Simeon took Him in his arms and sang the fourth Christmas carol. In that song, Simeon reminded us that to keep Christmas with us, we must share it. We read the song in Luke 2:29-32.
Simeon sang, “For my eyes have seen Your salvation. You have prepared it in the presence of all peoples—a light for revelation to the Gentiles and glory to Your people Israel.”
Simeon knew that the salvation that is offered in Jesus Christ was prepared for “all peoples,” both Gentiles and Jews, and he wanted everybody to know that the baby Jesus that he was holding in his arms was the Savior.
Simeon’s song reminds us, to keep Christmas all year long, keep on sharing the good news.
Christmas carols that celebrate Jesus may not be in the top 20, but people still recognize the songs and enjoy hearing them this season of the year, which is all the more reason for us to play carols in our homes and cars and places we work. It’s a simple way to share the good news.
And how we need to renew the tradition of going Christmas caroling! I have a suspicion that if Zechariah and Simeon and Mary were with us today, they would be going door-to-door caroling, with some shepherds right behind them and angels overhead.
Years ago, a small group of carolers went door-to-door in a wealthy neighborhood of Beverly Hills, California. They rang a doorbell, and the man of the house answered, all in a hurry. He said, “Look, I appreciate the sentiment, but I really don’t have time for this. The house is a mess and we’re trying to get out the door to go shopping. Come by some other day.” As he shut the door, Bing Crosby and his family said, “Okay,” and left.
God sent His Son at Christmas. Don’t be so busy you miss the song.
Article copyright by Bob Rogers.
Perhaps the three most popular Christmas carols in English are “Joy to the World,” “Hark! The Herald Angels Sing” and “Silent Night.” The first two were sung in the American colonies even before the United States was a nation, but the third one came from Austria.
“Joy to the World” was written by Isaac Watts in 1719. It is based on Psalm 98, and its tune comes from one of the songs in Handel’s Messiah. Originally this song was intended to refer to Jesus’ Second Coming, but it has come to be associated mostly with His first coming at Christmas.
“Hark the Herald Angels Sing” was written by the great Methodist founder Charles Wesley in 1739, and the words were revised by the great evangelist of the Great Awakening, George Whitefield. A hundred years later, the classical composer Felix Mendelssohn composed the tune that is popular today when people sing “Hark the Herald Angels Sing.”
“Silent Night” was originally written in German and first sung on Christmas Eve, 1818, at St. Nicholas Church in the village of Oberndorf, near Salzburg, Austria. The organist, Franz Gruber, discovered that the organ wasn’t working at the church. The priest, Joseph Mohr, had composed the words in German to “Silent Night” two years before. So he shared it with Gruber, who composed the tune to be sung by guitar. When Karl Mauracher came to repair the organ, he heard the story of how the song was composed in an emergency and sung without the organ, and Mauracher spread the song everywhere that he went. The song came to America by German-speaking congregations. Originally the words were “Stille Nacht, Heilige Nacht.” The English words we sing today were translated by John Freeman Young. “Silent Night” has been translated into 140 languages.
While these songs are popular today, the first Christmas carols can be found in the Bible itself. More about that tomorrow…
Article copyright by Bob Rogers.
Revelation 20:15 says that everyone whose name was not found written in the book of life was thrown into the lake of fire. From this passage, Christians conclude that God has a record of followers of Jesus Christ– the Book of Life– and that we do not have to fear Judgment Day, because if our names are written in the Book of Life, we will receive the gift of eternal life in heaven by God’s grace.
But exactly when is a believer’s name written in the Book of Life– at birth, or at the time we believe? I have always thought of it as written at the time that we believe in Christ, since it is a record of those who believe. However, I recently learned I was wrong.
We were discussing this in my Bible class recently. My friend Allen Steele pointed out Revelation 13:8 and 17:8. Both passages refer to unbelievers as “everyone whose name was not written from the foundation of the world in the book of life of the Lamb…” If unbelievers names were not written from the foundation of the world in the book of life, then it would follow logically that the names of believers were written from the foundation of the world in the book of life.
If we think this through, it makes perfect sense. After all, God speaks of our salvation as being “chosen in Him, before the foundation of the world” (Ephesians 1:4), and that “those He foreknew He also predestined” (Romans 8:29), since we are “chosen according to the foreknowledge of God the Father” (1 Peter 1:1-2). In other words, God in His omniscience already foreknows what we will do, so He can speak of us as “chosen,” and He already has our names in the book even before we were born.
Does this mean our salvation is predetermined, without any choice on our parts? No, we “sealed” that entry in the book when we believed. As Ephesians 1:13 says, “When you heard the message of truth, the gospel of your salvation, and when you believed in Him, you were also sealed with the promised Holy Spirit.” Thus Revelation 7:4 refers to believers as those “sealed.” So God foreknew who would believe, and already has their names in His book, but when we believe, we “seal” the deal.
Copyright 2018 by Bob Rogers
For three decades as a preacher and teacher, I have studied and taught the Book of Revelation. I have sought to balance symbolism with the literal return of Jesus Christ. One of the thorniest questions has been, How do we understand the chronological sequence of prophecy in Revelation? The most helpful way to see it is what I call the “Rising Tide” theory. Let me explain why I think this, and then explain the theory.
The problem: As one studies the Revelation, we notice that in numerous places, the prophecies seem to describe the end times long before the end of the book. Revelation 6:17 speaks of how the great day of wrath has come, and that’s in the very first chapter of prophecy after the Lamb breaks open the seals! Revelation 11:19 says that God’s temple in heaven opened, preparing for the end, yet in the next chapter, Revelation 12, the gospel story is repeated from heaven’s viewpoint with the images of the birth and resurrection of Christ. Revelation 14:14-20 speaks of the harvest of God’s judgment (again sounding like the end), but then the following chapters revert back, coming to a climax in Revelation 19 with the rider coming on white horse (Jesus), the beast (antichrist) and false prophet cast into lake of fire. From that point forward, the chronology in chapters 20-22 appears to follow a direct line to the end, with Satan bound a thousand years, then thrown into lake of fire, and a new heaven and new earth, and invitation to respond.
The “Rising Tide” explanation: How are we to find a chronological order of prophecy in all of this? Instead of seeing the prophecies in chapters 6 and following as a straight line chronological order, I think we should interpret them like the waves during the rising tide of the seashore. That is, the prophecies appear to move near the end, then go back and repeat, each time coming close to the end times, just as the rising tide comes in waves to the seashore, receding, then coming farther in, receding again but eventually coming in farther and farther. I believe this interpretation honors the reality of the text, taking seriously the symbolism but also trusting in its truthfulness. Revelation is a powerful book, inspired by God to steadily wash over us with our need to have our names written in His book of life. By repeatedly warning us of the end, instead of just one description of the end, the constant waves of its truth have a greater affect on our hearts to fall down in worship before the Lamb of God, Jesus Christ.
Copyright by Bob Rogers
Canaan be cursed. He will be the lowest of slaves to his brothers. – Genesis 9:25, CSB
One of the most despicable distortions of the Bible in all of history, was the use of Genesis 9:25 to justify enslaving the African people.
According to Genesis, shortly after Noah and his sons survived the flood, Noah got drunk and was lying naked in his tent. One of his sons, Ham, saw his father naked and told his two brothers. The two brothers took a cloak and walked backwards into the tent to cover their father while showing him respect by not looking at him. Genesis 9:24-27 says that when Noah awoke and learned what his youngest son had done, he cursed Ham’s descendants by cursing his son Canaan, saying he should be the slave of the descendants of the other sons.
This verse has been used to justify African slavery by those who claimed Canaan was the ancestor of Africans, and that Negroes were destined to be slaves of Caucasians. Since Genesis 10: 6 mentions that one of Ham’s sons was Cush, generally identified with Ethiopia, he has been falsely identified with Ham’s other son Canaan, as though both were African. However, the curse was on Canaan, not Cush, and Genesis 10:15-19 says that the descendants of Canaan included the Jebusites, Amorites and the settlers of Sodom and Gomorrah. All of these are well documented as being in Palestine, not Africa. The Amorites were so evil that Genesis 15:16 says, “the iniquity of the Amorites has not yet reached its full measure.” (This full measure eventually was punished when Joshua entered the land to destroy this people, who were known for such evils as child sacrifice.) As for Sodom and Gomorrah, Genesis 19 tells the story of the destruction of those cities due to their homosexual perversion.
Not only did the curse of Noah apply to Canaan and not Cush, but a prejudice against a descendant of Cush is specifically condemned in scripture. Numbers 12:1-16 tells how Moses own brother and sister, Aaron and Miriam, criticized Moses for marrying a Cushite woman, and the Lord became angry with Aaron and Miriam, cursing Miriam with leprosy for speaking against Moses and his Cushite wife. There are many other scriptures that condemn racism and teach that God does not show favoritism, showing how God accepts people from every race and nation who follow Him (Genesis 12:2-3; 1 Samuel 16:7; Psalm 96:3; Isaiah 2:2; 56:6-7, Jonah 4:11; Acts 10:34-35, Galatians 2:11-14, Colossians 3:11, James 2:1-4, Revelation 7:9).
Thus, not only is it a devilish distortion of scripture to say that Africans were cursed to be slaves, it is also a correct conclusion from scripture to say that those who practice racism against Africans (or any other people) are cursed!
Copyright by Larry D. Robertson
(Dr. Larry Robertson is pastor of Hilldale Baptist Church, Clarksville, Tennessee. He writes with humor and wisdom on how to listen to your pastor’s sermons.)
Recently I had all our kiddos with me, and we were leaving the 11:00 service. (I had parked on the back side of our church’s Family Life Center.) One of the boys asked, “Are there any snakes out here?” to which I replied, pointing to the driver’s side of the car, “There are no snakes on *this* side of the vehicle.” Immediately, two boys started tip-toeing and watching the ground on their side very closely.
When we got into the car and headed to lunch, one of the boys sitting on the passenger’s side asked, “Were there really snakes on our side of the car?” I said, “Who told you there were snakes on your side of the vehicle?” He said, “You did.” I said, “I never told you there were snakes on your side of the car. I said there were no snakes on *my* side.” LOL!
I know, I know—I can almost hear some of you saying my name reprovingly, including my middle name, like my Momma used to do when I was in trouble. But we all had a good laugh about it…and a discussion about putting words into another person’s mouth.
We pastors are often surprised by what people *think* we say in sermons. Fortunately, I have recordings of my sermons and my sermon notes to say, “This is what I said, and this is what I meant to say…” but that doesn’t necessarily change people’s opinion of what they think they heard. More often than you might imagine, people will hear a preacher say something—hear it through a filter of pain, past experiences, or presupposition—and read into the preacher’s sermon words that he never said or intended…and then get offended at the imaginary sermon!
Are we preachers capable of getting our tangues tungled? No doubt. Committing faux pas? Absolutely. Preaching almost a whole sermon with Jacob and Esau mixed up in the message? Been there, done that. But most preachers I know really do want to handle the Word of God well as faithful stewards and messengers.
May I offer some suggestions when listening to your pastor break the bread of life, especially when what he says makes you feel uncomfortable?
1st, PRAY FOR HIM. Really, pray for your pastor as he prepares and then stands to deliver the message God has given life to in his heart. A diligent preacher will labor in prayer and the Word many hours to preach a single message. Multiply that by the number of sermons he has to prepare in a week’s time (usually 2-3, sometimes more), along with all the other ministry responsibilities a pastor has. And don’t forget your pastor’s family (if he’s married)!
Preaching is hard. Kudos to the preachers who make it look easy, but even they will tell you that preaching is hard work. Pray for your pastor.
2nd, GIVE HIM THE BENEFIT OF THE DOUBT. I know that sounds trivial, but it really isn’t. If something the preacher says makes you go, “Huh?” maybe he committed a gaffe. Or maybe, just maybe, what you think you heard is not what he said.
A man in my home church told his wife on the way out of worship one Sunday night that he had a problem with what our pastor said in his sermon. It really bothered him. His wife asked what he was talking about, and he said, “…the part about God wanting to give us a new wife. I don’t want a new wife; I love you.” The wife had to laugh; the pastor had said that God wanted to give us a new *life,* not wife!
Don’t assume the worst about your pastor; give him the benefit of the doubt. It really will make a difference in what you hear when he preaches.
3rd, BE VERY CAREFUL ABOUT WANTING A PASTOR WHO ONLY TELLS YOU WHAT YOU WANT TO HEAR. If your beliefs and worldview are never challenged or stretched from the pulpit, your pastor is either not preaching the whole counsel of God or you’re not listening.
Most pastors know when they’re preaching uncomfortable or unpopular topics. But know this—your pastor cares for your soul (Hebrews 13:17). That’s why he’s willing to risk offending you to speak truth into your life; He’s accountable to God for what He preaches. So, beware of itching ears.
4th, BE MERCIFUL WHEN HE DOESN’T LIVE UP TO ALL YOUR EXPECTATIONS. Unless you’ve been in a pastor’s shoes (or perhaps a pastor’s family), you have no idea of the spiritual warfare that comes with being a pastor. No pastor wants to show his vulnerabilities to the sheep God has entrusted him to shepherd. But know this—he has them…we all do. We have our doubts, and we have our struggles. But God’s grace is sufficient to keep fighting the good fight. And on that note, you never really know the battles your pastor’s fought to bring that Word to you come Sunday. So, show him some mercy when he doesn’t live up to the performance of your favorite podcast pastor, who, incidentally, may very well have professional speech writers on his staff to craft his sermons. No kidding.
And finally, PARTICIPATE IN THE PREACHING EVENT BY ACTIVELY LISTENING. But don’t stop there: “Be ye doers of the word, and not hearers only” (James 1:22).
Nothing causes the Word to take root and bear fruit like obedience. In fact, you’d be shocked at the difference in your spirit and life between simply hearing a sermon and living one. Jazz saxophonist Charlie Parker used to say, “If you don’t live it, it won’t come out of your horn.”
Of course, you’ve got to be present to participate. Gathering with God’s people, worshipping in one accord, hearing a Word from God…these are all part of what it means to be God’s church. So, don’t rob yourself by your absence or neglect when God’s Word is preached.
Your pastor is not perfect. But he’s not necessarily wrong just because he says something you don’t like any more than he’s right just because you agree. I offer these suggestions to enhance the relationship you have with your pastor and his preaching.
Am I biased? Perhaps. But do you remember the famous tagline from the old Hair Club for Men commercial? “I’m not just the president of Hair Club for Men, I’m also a client!” Well, I’m not just a preacher, I’m also a disciple—a learner—in need of the Word of God being spoken into my life, too.
R. Scott Pace, professor of preaching at Southeastern Baptist Theological Seminary, has written this concise, but thorough, manual on how to preach expository sermons.
The chapters are structured — like many sermons– with alliterated titles, under three main parts (The Foundation, The Framework, The Finishing Touches), and chapters under those parts (Inspiration, Investigation, Interpretation, Implementation, Introductions, Illustrations, Invitations, Conclusion). However, a better way to understand this book is found on page 18, where he gives a chart of a seven-step process of sermon development. The rest of the book fleshes out the skeleton of these seven steps. As an experienced preacher myself, I can testify that this is a very helpful, balanced, and Biblical approach. It is helpful because it is practical and applicable. It is balanced between theory and practice, and balanced in cautioning against extremes (such as not using too few or too many illustrations). It is consistently affirmed with Biblical reasons and quotations. The only major omission I noticed was no discussion whatsoever of Bible translations, which is a dilemma for many preachers.
Given the brevity of this book (115 pages of text), I was surprised at how much it covered. He does not go into great detail, yet he covers every important topic in the sermon process. He gives sufficient information and examples where needed, such as on page 62, where he gives a sample outline of a text. He frequently gives practical advice, as on page 15 where he advises the rule of thumb that the preacher dress one degree more formal than his listeners, and on page 106 where he suggests a preacher give those responding to the invitation one word to say as they come forward, to cope with their nervousness.
Overall, this can be an excellent textbook for a class on preaching (supplemented by a professor’s assignments of practicing sermon writing and delivery), a primer for a new preacher, and a tune-up for the seasoned preacher.
I received a complimentary copy of this book from B & H Bloggers. I was not obligated to write a positive review.
Copyright by Bob Rogers.
Many churches are like the two cats, whose tails were tied together, and thrown over a clothesline. They had union, but no unity. Yet in Romans 15, the apostle Paul insists we must have unity in the church. Why is unity so important?
- Because Christ set the example
Sadly, we pastors are put on a pedestal, and then when we fail or fall, members are disappointed and sometimes divided. Even the best ministers are not perfect examples. The great American evangelist Dwight L. Moody, who was fat, met the great English preacher Charles Spurgeon. Moody asked Spurgeon when he would give up his awful cigars. Spurgeon pointed at Moody’s belly: “When you get rid of this, I’ll get rid of these.” Even the greatest preachers are not perfect: Jesus is our example. And Christ set an example of unity. Thus Romans 15:2-3 says, “Each one of us is to please his neighbor for his good, to build him up. For even Christ did not please himself.”
- Because scripture teaches it
In Romans 15:4 Paul mentions “the Scriptures.” Then in verse 5, he shows how this helps “you to live in harmony with one another.” Listen to the scriptures: John 13:35 says others will “know you are my disciples” by your love for each other. In John 17:22, Jesus prays “they may be one as we are one.” In 1 Corinthians 1:10, Paul appeals that “all of you agree.. that there may be no divisions.” In Philippians 4:2, Paul publicly named two women: “I plead with Euodia and Syntyche to agree with each other in the Lord.”
- Because it glorifies God
In Romans 15:6, Paul says, “so that you may glorify the God and Father of our Lord Jesus Christ with one mind and one voice.” In the next verse, he stresses again how unity glorifies God: “Therefore accept one another, just as Christ also accepted you, to the glory of God.” Thom & Jess Rainer published a study of the 78 million-member generation born between 1980 and 2000: The Millennials. In their book, they said 70% of millennials think that the American church is irrelevant today; the number one reason they gave was that they see religion as divisive and argumentative. But unity glorifies God!
Someone might object, but what if someone is denying the gospel or the inspiration of the Bible? What if someone is immoral? Please do not misunderstand: I am not calling for unity at all costs, but I am calling for unity at great sacrifice! Sadly, many Christians are not willing to swallow their pride and eat humble pie for the sake of unity. We should be willing to make any sacrifice for unity that does not sacrifice truth or morality. It is that important.
(Photo: Psalm 23 in the original 1611 edition of the King James Version.)
Copyright by Bob Rogers.
I love the King James Version (KJV) of the Bible. It is written in beautiful, literary English. Psalm 23 and many other familiar passages resonate in the KJV. However, I usually do not use the KJV when I preach and teach. Why is that? There are two main reasons.
- The English language has changed over the centuries. Many words that were clear when the KJV was written, are now confusing or offensive to the modern reader, simply because modern English is a different dialect. For example, the KJV uses the word “unicorn” nine times (Numbers 23:22; 24:8; Deuteronomy 33:17; Job 39:9-10; Psalms 22:21; 29:6; 92:10; Isaiah 34:7). Skeptics have made fun of the Bible because of this; however, hundreds of years ago “unicorn” used to mean an animal with one horn, like a rhinoceros. Over time, the word came to refer to a mythical animal, so modern translations use other terms, such as “wild ox.” Exodus 28:40 says to make “girdles and bonnets” for the priests (referring to sashes and headbands), 2 Kings 18:27 refers to men who “drink their own piss;” James 2:3 refers to “gay clothing” (referring to fine clothes), 2 Corinthians 6:12 says, “ye are straitened in your bowels (referring to holding back affection), and Philippians 3:20 says “our conversation is in heaven” because “conversation” meant way of life in Middle English, but today the word means speech, and thus would be completely misunderstood. I could go on and on, but you get the idea.
- The KJV is not based on the best ancient manuscripts. The Old Testament was written in Hebrew and Aramaic, and the New Testament was written in Greek. Bible scholars determined the wording of the original manuscripts by collecting and comparing thousands of ancient manuscripts. However, the oldest and most reliable manuscripts, such as the Dead Sea Scrolls of the Old Testament, were discovered and studied long after the King James Version was translated in 1611. Thus, it is ironic but true that newer translations use older and more dependable manuscripts as the basis for their translation. For example, the KJV includes the longer ending to the Gospel of Mark, which says that believers “shall speak with new tongues; they shall take up serpents…” (Mark 16:17-18, KJV). These verses have been quoted by snake-handling sects, yet the earliest manuscripts of the Gospel of Mark end with Mark 16:8! Another example is 1 John 5:7-8 (a passage mentioning the Trinity), which includes additional words in verse 7, as well as all of verse 8, that are absent from every known Greek manuscript except four manuscripts written in Greek during Middle Ages. It is apparent that a scribe added these words to testify to the Trinity. There are other scriptures that attest to the Trinity, but this is not one of them. (Those KJV Only people who argue that “liberals have taken verses out of the Bible” are ignoring the fact that the chapter and verse number system was added to the text hundreds of years after the original writings, for our convenience in referencing passages.)
All of this begs the question, if not the KJV, what translation should one use? To answer that, I refer you to a previous post I wrote, What Bible translation should I use?
Copyright by Bob Rogers
Many Christians can share the Gospel of Christ with verses from the New Testament, but you can also share it using only the Old Testament. Christians commonly think they can only share the Good News of salvation by verses like the “Roman Road” (Romans 3:23, 6:23, 5:8 and 10:9) or other collections of scriptures from the New Testament. However, the Gospel message is to the Bible like the spokes on a wheel, all revolving around that central truth. So below is a collection of the truths of the Gospel, just from the Old Testament:
All have sinned:
1 Kings 8:46a: “There is no one who does not sin…”
Sin separates us from God:
Isaiah 59:2: “Your iniquities are separating you from your God, and your sins have hidden his face from you…”
We cannot earn our own salvation:
Psalm 49:7: “Truly no man can ransom another, or give to God the price of his life, for the ransom of their life is costly and can never suffice.”
Christ died for our sins:
Isaiah 53:5, speaking of the Messiah: “But He was pierced because of our rebellion, crushed because of our iniquities; punishment for our peace was on Him, and we are healed by His wounds.”
“In a single day” (on the cross) God took away guilt of sin:
Zechariah 3:3-4, 8-9 speaks of Joshua the high priest, who represents the people: “Now Joshua was dressed with filthy clothes as he stood before the angel. So the angel of the Lord spoke to those standing before him, ‘Take off his filthy clothes!’ Then he said to him, ‘See, I have removed your iniquity from you…
Listen, High Priest Joshua… I am about to bring my servant, the Branch… and I will take away the iniquity of this land in a single day.”
What “single day” could possibly fulfill this verse than Good Friday, the day Jesus died on the cross to take away sin?
Repent, confess sin, and be forgiven:
Psalm 32:5: “I said, ‘I will confess my transgressions to the Lord,’ and You took away the guilt of my sin.”
Hosea 14:2: “Take words of repentance with you and return to the Lord. Say to Him, “Forgive all our sin…”
Here are a few of my favorite quotations from the great evangelist Billy Graham, who died today at age 99:
“Without the resurrection, the cross is meaningless.”
“The Bible teaches that we are to be patient in suffering. Tears become telescopes to heaven, bringing eternity a little closer.”
“The devil doesn’t need to invent any new temptations; the old ones work as well as they ever have.”
“In some churches today and on some religious television programs, we see the attempt to make Christianity popular and pleasant. We have taken the cross away and substituted cushions.”
“Thousands of pastors, Sunday school teachers, and Christian workers are powerless because they do not make the Word the source of their preaching and teaching.”
“The Bible is the one book which reveals the Creator to the creature He created! No other book that man has conceived can make that statement and support it with fact.”
“Evangelism is not a calling reserved exclusively for the clergy. I believe one of the greatest priorities of the church today is to mobilize the laity to do the work of evangelism.”
“Philip is the only person in the Bible who was called an evangelist, and he was a deacon!”
“If God were to eradicate all evil from this planet, He would have to eradicate all evil men. Who would be exempt? God would rather transform the evil man than eradicate him.”
“I have never been to the North Pole, and yet I believe there is a North Pole. How do I know? I know because somebody told me. I read about it in a history book, I saw a map in a geography book, and I believe the men who wrote those books. I accept it by faith. The Bible says, ‘Faith cometh by hearing and hearing by the word of God’ (Romans 10:17, KJV).”
“People do not come to hear what I have to say– they want to know what God has to say.”
“When we come to the end of ourselves, we come to the beginning of God.”
“We have changed our moral code to fit our behavior instead of changing our behavior to harmonize with God’s moral code.”
“If you are ignorant of God’s Word, you will always be ignorant of God’s will.”
“Go is the first part of the word Gospel. It should be the watchword of every true follower of Christ. It should be emblazoned on the banners of the church.”
“The Gospel shows people their wounds and bestows on them love. It shows them their bondage and supplies the hammer to knock away their chains. It shows them their nakedness and provides them the garments of purity. It shows them their poverty and pours into their lives the wealth of heaven. It shows them their sins and points them to the Savior.”
Article copyright by Bob Rogers.
There are more things to worry about than sand on the seashore. But in the Sermon on the Mount, Jesus said, “Don’t worry about your life… or about your body” (Matthew 6:25, CSB). Jesus followed that statement with five reasons why we don’t need to worry. In each of these reasons is a truth that teaches us how to replace worry with something else!
1. Life is about more than things (6:25). Jesus said, “Don’t worry… Isn’t life more than food and the body more than clothing?” This question teaches us to overcome worry by changing our priorities in life. Once Jesus turned down lunch from his disciples and said, “I have food to eat that you don’t know about” (John 4:32). He was referring to the satisfaction in His soul of leading the Samaritan woman at the well to faith. Jesus didn’t worry about things, because His priority was spiritual.
2. Since God provides for His creation, you can trust that He will provide for you (6:26). “Consider the birds of the sky,” said Jesus. “They don’t sow or reap or gather into barns, yet your heavenly Father feeds them. Aren’t you worth more than they?” This truth teaches us to replace worry with faith. Instead of turning over negative things in your mind, meditate on positive gifts from God. “Don’t worry about anything; instead, pray about everything” (Philippians 4:6, NLT).
3. Worry doesn’t change your problem (6:27). Jesus asked, “Can any of you add one moment to his life span by worrying?” This truth teaches us that worry is a waste of time—time that could be spent doing something useful, such as taking action to deal with the problem. My friend Melisa Grubbs says, “I can be a worrier or a warrior.”
4. If you focus on God instead of your problem, God will provide (6:33). When you hold a small object close to your face, it looks bigger than any object in the room. Worry is like holding your problem close to your face, instead of looking to God. Jesus promised, “But seek first the kingdom of God, and his righteousness, and all these things will be provided for you.” He was teaching us to replace worry by looking closely at God instead of looking closely at the problem. Scripture and prayer help us focus on God. Some helpful verses are: Psalm 27:1, Psalm 34:4, Isaiah 26:3, Matthew 11:28-30, Philippians 4:7, and 1 Peter 5:7.
5. Learn to live in the present (6:34). Jesus said, “Don’t worry about tomorrow, because tomorrow will worry about itself.” How often have you fretted in anticipation of something out of your control, and later learned it was not an issue after all? So, replace worry about tomorrow by living in the present. Don’t miss the beauty of today by imagining things that may not even happen tomorrow.
No wonder Jesus Himself could sleep through a storm, and then wake up and calm the sea (Mark 4:38-40). Rest in the Savior, and He can calm your storm, as well. “Give all your worries and cares to God, for he cares about you” (1 Peter 5:7, NLT).
Recently I taught a Bible study on the story of “Doubting Thomas” to my Bible class at church, and again at a local prison. We read in John 20:24-29 how Thomas said he would not believe Jesus was alive unless he saw the nail prints in His hands and put his hand into His side where He was pierced. Then Jesus appeared to Thomas and encouraged him to do just that! Thomas responded with his confession of faith, “My Lord and my God!”
I asked both classes, What lessons do we learn about responding to doubters from how Jesus responded to “Doubting” Thomas?
The Bible class at church gave six answers:
1. Don’t “blast” them; don’t attack them for their doubt
2. Show them what they need; give them evidence, books to read, etc.
3. Allow the Holy Spirit to lead
4. Be loving, compassionate, not judgmental
5. Pray for them
6. Plant the seeds and be patient
The Bible study group in prison added two more answers:
7. Share my own testimony
8. Live my life in a way that shows Jesus is real.
How about you? What have you found that is helpful to respond to those who doubt the faith? What has helped you in times of doubt?