Ridiculous KJB Bible Corrections:
Who is Yahweh?
by John Hinton, Ph.D.
jhinton@post.harvard.edu
Ex 6:3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Ps 83:18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
Isa 12:2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.
Isa 26:4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:
The above quoted verses are the four verses where the name of God is pronounced in the KJV (as well as the ASV, and a few other English versions). There is a popular movement to replace the name of God, Jehovah, with the name Yahweh. This is being pushed especially hard among those in the Identity and Christian patriot movements, and especially among the alternative news community prominent on the shortwave, which some Christians perceive of as being a source of more purer form of broadcasted Christianity. There are exceptions, but overall this is nonsense because the shortwave Christian broadcasts are frequently every bit as commercialized (just different products) and apostate as the “Christianity” that is broadcasted on TV.
Eph 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
This movement to alter God’s name with absolutely nothing that resembles scriptural, textual, or linguistic support, has misled huge numbers of Christians into denying the Bible and accepting the work of Bible-scoffing atheists who have dominated the academic field of biblical studies since the mid-nineteenth century. I even hear people who claim to be King James Bible supporters use this perversion of the name of God. If they deny what the KJV says about the name of God, then they do not believe the KJV is God’s word. In fact, they do not believe that the Hebrew Old Testament is God’s word either, because it clearly says Yehovah, which becomes Jehovah in English pronunciation, and pronounced He’ova in Spanish. If one can change that word simply on a whim, which is all the Yahweh spelling is, then they can deny the spelling of absolutely any other word in the entire Hebrew Bible.
This is one of the times that it is particularly important to use the proper Hebrew text. The perverted Hebrew text of Rudolf Kittel, derived from the Ben Asher text with Kittel’s amendments, which is known as the Biblia Hebraica Stuttgartensia (BHS), may mislead any Hebraicist who tries to follow my argument if he looks at the wrong verses. The better Ben Hayim text, which is what the KJV and earlier translators utilized, should be used to understand the issue properly. The BHS is inconsistent in its vowel markings for YHVH (Yehovah), while the Ben Haim text is consistent. Among the Jehovah verses listed above, the second vowel (O) is included only in the Exodus verse in the BHS text, although it does appear in numerous other passages throughout the text. It is better not to use the text that was derived from the work of a Nazi and atheist, which is promoted by atheists, and instead use the unaltered text that was traditionally used before the great falling away of the modern era. If the reader does choose to use the faulty text, the results will be the same, but he may be confused by inconsistency of the diacritics, although in no verse can the diacritics be claimed to spell out Yahweh.
Myth of No Vowels
First we must deal with the common myth and that is that there are no vowels expressed in the Hebrew text. This is a convenient line of nonsense for those who want to change the text to fit their own views, but it is a dishonest line. Elaborate diacritic marks, called pointing by English-speaking Hebrew scholars, provide extensive information for vowels, doubled letters, stops, and other phonological features. Bible “correctors” are either ignorant of this fact or they pretend that they do not exist. Those who are aware of them and argue that they may be ignored because they were introduced into the text by the Massoretes at a later date are giving themselves free rein to alter virtually every word in the entire Hebrew Old Testament. Not only do these biblical detractors deny God’s promise to forever preserve his word, every jot and tittle, but they open the door for Bible manipulation that has no other criteria than personal judgment or fancy. If we are to deny the Masoretic reading we can do no end of mischief to the text by inserting our own vowels, doubled letters, and stops. This allows us to change positives into negatives, passives into actives and vice versa, statement verbs into causative verbs and vice versa, to convert verbs into nouns and vice versa, and to even change the entire meaning of the verb itself. Many words could have several or even a dozen different varied meanings by toying with the pointing. Furthermore, some diacritics indicate different letters entirely. A dot over the right side of a shin indicates an SH, while a dot over the left side of it indicates an S. A dot inside of a vav is pronounce like a long U while a dot over the vav turns it into an O, so the removal or addition of such a dot is fair game to the Yahweh crowd. A dot inside a Pe is pronounced like P, while if it lacks a dot it become an F. Similarly a Bet with a dot is a B and a V without one. A number of other letters have similar features of changing their sounds according to the presence or position of a dot. If we are to ignore the vowel pointings, we are equally justified in changing S to SH and vice versa, or many other consonant changes, since the Massoretes were responsible for the consonant identifying diacritics as well. Suggestions to alter the text is a common method of attacking the Bible that has been employed by Bible-scoffing scholars in academia for over 100 years, it is a common practice that I encountered frequently among fellow students in Hebrew classes. The practice is taught and encouraged by those who consider the Bible to be mythology.
It is amazing to see this being done by people who claim to honor the Bible. Dr. G.A. Riplinger, in her tome, In Awe of His Word, points out that ignoring the vowel marks in the Hebrew allow Jews and atheists to remove future references to our Saviour from the Old Testament by toying with these vowels. [Riplinger, pp. 433-434]. For this reason vowelless Tanakhs (Hebrew name for Old Testament) are sometimes used. In fact, if the Masoretic diacritics are ignored, there is scarcely a word in the entire Bible, if there is any at all, that cannot be altered or changed completely. Why is it that alleged Bible-believers think that it is wrong to change words in the Bible into entirely different words, but it is alright to ignore the reading of the Hebrew text and alter the name of God without any evidence to support their altered reading other than the opinion of 19th century atheists? In fact, they are changing it when linguistic evidence shows that the pronunciation that they are using is wrong.
Textual Preservation
The suggestion that the diacritics of the Hebrew text can be ignored not only indicates a belief that God not only lied about preserving his word, but that texts cannot be preserved without the help of modern style scholarship. Texts have survived intact without the help of modern scholarship and computers throughout history, and these include texts that God did not promise to preserve.
The Qur’an was not originally written down, but was only memorized. Still today men called hafizes exist all over the Muslim world who memorize the entire Qur’an and can recite any part of it at will. For the first couple hundred years or so that the Qur’an was written down there were no dots at all in the text due to the lack of an actual established alphabet for Arabic (early scripts like Nabatean previously existed, but were regional and temporal). This meant that not only were vowels, doubled letters, and stops not indicated, but most consonants were indistinguishable. There was no orthographic way to distinguish B, T, TH, N, and Y. Likewise the same can be said of J, H, and KH, or D and DH, or R and Z, or S and SH, or emphatic D and emphatic S, or emphatic T and emphatic DH, or F and Q, or Ayn and Ghayn, Imagine the confusion that a diacritic-free Qur’an could have caused, but through the work of hafizes and serious Muslims who had great familiarity with the words of the Qur’an, the text has been preserved since the seventh century with only very slight variations in a few minor spots in an Egyptian recension.
The Vedas are another example. The generally accepted date for the Rigveda is somewhere between 1500 to 1200 B.C. It was not written down for centuries, but memorized by individuals whose whole lives were devoted to retaining it in their heads and passing it on. To this day all four Vedas are completely memorized by certain Hindu priests who no longer even know what the text means (Vedic is quite different from later Sanskrit). There were a number of different geographically separated traditions of Vedic priesthoods. Centuries later some of these schools wrote down the text, and it was discovered to the shock of western scholars that they completely agreed with only minor insignificant discrepancies in a few places.
If Muslims and Hindus can accurately preserve their texts, why is it so hard for Christians to accept that a the text that they consider to be divinely inspired could not be accurately preserved when God promised that it would be! The faith of modern Christians is weak indeed!
The Pointing of YHVH
Throughout the Hebrew text the name YHVH appears with two different forms of pointing. The first and most common is with the pointings, sheva, holem, and kamats, (e-o-a), and the second with the vowels E-o-i. I have used e to represent the short vowel that is similar to the English schwa (the Hebrew Sheva can also indicate a stop, but the short vowel sound is phonetically required here), while E is used for the long vowel. Notice that nowhere is there a stop and an E as in Yahweh, nor is there an A as in father in the first syllable. Clearly the y-e-h-o-v-ah spells out Yehovah. How on earth does one get Y-a-h-stop-E out of that? If you want to butcher his name by calling him Yahweh, you have to do so by disregarding the text. Do so at your own peril. In the second pointing the name should be read as Elohim, which will be discussed below.
There is vast historical evidence showing that the pronunciation of Jehova/Yehova goes back thousands of years. In the 18th century John Gill outlined examples of the Jehovah pronunciation going back before the time of Christ. The following examples of its use appear in Gill’s work and are listed In Awe of Thy Word: “An occurrence from 277 B.C. (p. 249), Josephus in 70 A.D. (pp. 219, 221), the Zohar from 120 AD, A copy of Lamentations from 200 AD, Origen in Psalm 250 quotes Psalm 118:25 where Jehovah is mentioned three times, Jerome in 380 AD, and the grammarian Saadiah Gaon’s book on Hebrew diacritics cited the vowels of Jehovah.” [Gill, quoted in Riplinger, p.425]
GOD, LORD, and JEHOVAH
We have to deal with the issue of why the KJV, and most ancient and modern versions of the Bible, do not translate this name as Yehova or Jehova in all but a few verses. For centuries Jewish tradition, without which we would have no Bible, considered the name of God to be too lofty to pronounce. There were differences in the extent to which this reverence was expressed, since some spoke his name only when his name was being emphasized, as it is in the four verses above, and others would never utter it at all. For this reason the word for Lord, Adonai, is uttered wherever his name YHVH appears. The tradition of translating this occurrence as LORD in all caps is understood to represent YHVH, but is used to show respect for him as a superior. Wherever the actual word for “Lord” appears with YHVH, Elohim was uttered, hence the diacritics E-o-i. This is done so that he is not referred to as Lord Lord.
This practice should not be difficult to understand, but apparently in the modern day where etiquette and formality have been cast aside, it is not understood at all. We know God the Father’s name, but that does not mean that is the name that we should use casually as we would an equal. Doing so on a regular basis is overly familiar and indicates an attitude of chumminess rather than showing the respect and pious fear that God demands from us. Almost everyone knows the name of their fathers and mothers, but few address them or even refer to them by their names. I address my mother as mom. Forty some years ago I addressed her as mommy, and even earlier as mama. I will never get old enough to consider it proper to address her by her first name. She is my friend, but she will always be my elder and parent, and I would not undermine that relationship and show her disrespect by addressing her by her first name. The only time that I use her name is when I am introducing her to others who do not know her name, and then I introduce her as my mother before I provide her name. When I refer to her to that person from then on, I refer to as my mother and not by her name. I wonder if the crowd that throws God’s name out so casually do the same with their parents. Do they refer to their own fathers as Bill or Joe. Why do they do so with The Father. Jesus did not even do that when he addressed God The Father.
Mr 14:36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
Mt 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
Mt 26:42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
Nowhere do we find an occurrence of Jesus referring to God The Father by his personal name. We are supposed to be using Jesus as the model for our behavior, not 19th century atheist scholars and white supremist Identity cult members.
At this point it should not be necessary to explain why the name Jehovah was used in these passages instead of LORD. God’s name is being identified in them. The Exodus passage is where this name of God is introduced to the Israelites for the first time. The Psalm 83 is also mentioning that it is his name, and the Isaiah verses are referring to a name of God, Lord Jehova (YHVH is not pointed like Elohim as it is in other occurrences where the name is not being emphasized). These passages indicate how God might be introduced to someone who does not know him or recognize him as Lord; they are not invitations to address him by his name as you would an equal.
Modern Jews will still not utter his name even here when it is being identified, but they do not treat the occurrence in Exodus 6 the same way that they treat the name YHVH elsewhere. The Jewish Publication Society Version uses the actual Hebrew letters for YHVH with a footnote that reads: “The ineffable name, read Adonai, which means the L.”
Here modern versions like the RSV really blew it with “I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name the LORD I did not make myself known to them.” Numerous other modern versions make similar errors. The ever foolish NIV has: “I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the LORD I did not make myself known to them.” It should be noted that these verses are serious evidence of the superiority and efficiency of the King James Bible translators. These occurrences of YHVH are different in the way that they are presented and the KJV translators and others before them recognized them as such. The RSV and other modern version “translators” had the KJV as a reference, which they all used, and they still failed to recognize it. The ASV and Darby got it right, but only because they were using the KJV as their “translation” guide (although they were perverting it).
Pronunciation
Those who are opposed to the KJV and call God by name Yahweh are not only giving an erroneous pronunciation of his name according to the pointing of the text, but according to the pronunciation of the Hebrew itself. As Gail Riplinger astutely points out in her Awe of Thy Word, the Hebrew vav is pronounced as V not W. This error came about due to the misreading of German Hebrew grammars, which use W for the English V (note: the German V is pronounced like the English F). If these Bible “correctors” want to ignore the Hebrew text and pronounce his name as suggested by 19th century atheistic mythologists, they should use the name Yahveh so that at least they would appear less ignorant. It always puzzled me to hear atheistic scholars at Harvard pronounce the name as Yahweh when the same scholars would always pronounce the vav as a V every other place that they use it. Apparently this perversion of his name has become so well established within the Bible-scoffing and Bible-correcting communities that even those who know better mispronounce even the perverted variation of his name. It confused me that they would pronounce it as if it were an Arabic word instead of Hebrew word until I understood the purpose of the corruption, which is the subject of the next section.
Yahweh the Storm God
Kittel, like most biblical scholars within the academic community today, was a believer in the storm god theory. Storm gods of Near Eastern and Vedic mythology were responsible for storms and disease. Riplinger quotes from an article that he wrote in The New Schaff:
“The origins of Yahweh worship…it appears that this cult was established before Deborah…Thus Yahweh appears as an old deity of Sinai, revered in untold antiquity as a weather-god…” (The New Schaff, Vol. XII, p. 472).” Riplinger also points out theat the early perversion of the name of God was used by a Catholic in the fifth century who did not know Hebrew by the name of Theodoret who confused it with a Syrian Jabe. (The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XI). Later, prominent atheist scholars such as Driver of Brown, Driver and Briggs Hebrew Dictionary fame (the text that James Strong plagiarized for his concordance’s dictionary), proposed connections with deities from Aramaic and Babylonian texts named Yaho, Ya-hu, or Yave.
Riplinger also provides a list of reference of critics who proposed that the God of the Bible’s name was derived from various Canaanite gods with names such as Yave “(These critics include: von Bohlen (Genesis, 1835, p. civ.), Von der Alm (Theol. Briefe, I,1862, pp. 524-527), Colenso (The Pentateuch, V, 1865, pp. 269-84), and Goldziher (Der Mythus bei den Hebrern, 1867, p. 327). (See also: Driver, Studia Biblica, I. 20; I, 5; Encyclopedia Britannica, 11th edition, 1910-11, vol. 15, pp. 311-314, s.v. Jehovah; Delitzsch, “Wo lag das Paradies,” 1881, pp. 158-164; “Lesestucke,” 3rd ed., 1885, p. 42, Syllab. A, col. I, 13-16).”
Many etymologies have been suggested for the meaning of the name YHVH. The eternal one is one suggested by some Christians, and is how it is actually translated in French translations (l’Eternel). This is based on the root of the verb hava’ or havah, meaning to be or exist. Obviously this could also be translated as “the one who is.” Another verb havah (spelled the same, but with a different set of meanings) means to blow. It could be theorized that the name YHVH means “he who breathes life into living things.” An intensive meaning of this same verb means to blow furiously or to storm. This meaning can be used by modern scholars to support their storm god theory, which shows the possible mischief that can be created through imaginative etymologies. Riplinger refers to the suggestion of some atheist scholars that Yahwe means to destroy. This is in line with the storm god theory, that is that it comes from another similar Semitic root that means to destroy, hence they suggest that God’s name means the destroyer.
This is not the only example of God’s name being perverted by modern atheist scholars. I was taught that a possible meaning of God’s name of El Shaddai could be “god of the Mountains” being derived from an Ugaritic word meaning mountain. The common Semitic root shadd means to be mighty, powerful, violent, and the like. It appears in Hebrew and Arabic. In Ugaritic it appears that there is a word that means mountain that contains the same radicals. It could be an unrelated word, or it could actually mean volcano, which is a violent or powerful mountain, but in any event there is no reason to connect the Ugaritic meaning with the Hebrew word. The biblical word’s meaning is very obvious by examining the Bible, and even the modern versions know that Almighty is the proper translation. A simple verse comparison is all that it is needed, since the Bible contains its own definitions of its words. Only scholars who want to reduce God to a tribal storm god like those of the Mesopotamian and Hittite cultures suggest El Shaddai is the name of an Ugaritic storm god. The same storm god that they also call Yahweh.
The name El also is used to conflate the mythological god of Ugaritic texts, ‘Il, with God. In order to make this comparison more convincing ‘Il is almost always transliterated as El in spite of the fact that ‘I is the vowel normally used (Ugariticists almost invariably follow the a,i,u vowel scheme of Arabic). In either case ‘Il, ‘El, or ‘Al, is the word for God or a god in Semitic languages (Akkadian & Ugaritic illum, etc.). Textual evidence exists for many ancient cultures that show that a belief in an all powerful creator, or single God, once prevailed. Later demons, or what they call lesser gods (asuras or devas in the Vedic and Hindu spheres) began to be worshiped in place of God, and God himself was reduced to a powerless weakling or even a fool in the literature of these cultures. The ‘Il, or El as they call him, of Ugaritic texts was the worst mockery of God the Creator to ever survive in literature. Scholars of Ugaritic know very little about the language, and much of what they present as translation of the corpus is nothing but guesswork and tomfoolery, but what comes through in their interpretations is that the Ugaritic El is a mockery of God. He is presented by some scholars as a drunk who falls down in his own feces and urine. He is described in pornographic sexual terms by some, and as impotent by others. The only thing that we can be reasonably sure of is that this mythological perversion of divinity is not a noble figure at all. The illum of Mesopotamian cultures were little better. They were nothing but petty demons with petty desires. The same thing happened with the Vedic of Central Asia, the Hindu cultures of India, the Egyptians, and the ancient Chinese. This ancient plot to cast God aside, to mock him, and replace him with multitudes of demons is thousands of years old, and modern scholars perpetuate it by their efforts to conflate God with such perversions.
This perversion of the name of God is carried into the rhetoric of modern day heretics and apostates. I remember hearing the New Age, pseudo-patriot named Len Horowitz ranting about the word God. His contention is that God is dog spelled backward and that somehow this was done intentionally. This backward spelling has long been noticed by overt Satanists (Horowitz being a covert one) and used for the purpose of maligning God. Horowitz is doing the same through the back door. It should be noted that the German word for God is Gott, while their word for dog is hund. The Gothic words, which are much older than any occurrence in English or German is Gud and hund, so positing that the word God came about because it is dog spelled backward is ludicrous like most of his perverse Hindu-based theology.
Using reasoning that is at least as stupid, many modern day heretics and apostates also attack the title Lord as applied to God. Their reasoning is based on the fact that the word Baal means lord, so they posit that the biblical title of God as Lord comes from Baal worship. This convoluted argument ignores the fact that baal is only used for petty lords and husbands in Hebrew when it is applied to men. Only Adonai is used for Lord in the Bible, while Baal is used as a name for the false god of the Canaanites, who is always denounced. The actual word Adonai appears frequently in the Bible and is represented by the spelling Lord with lower case letters in the KJV and other translations. Removing the word Lord from the Bible is blasphemy of the worst order. What the Yahweh cult is doing in essence is proclaiming that God is not their God, nor is he their their Lord, but a storm god whom they address on equal terms is their master.
Y to J Issue
The final issue that must be addressed concerns the conversion of Y to J. This is such an utterly silly and ignorant criticism that I find it embarrassing that there are actually Christians that present it as an argument. I already dealt with the issue in my article on the name of Jesus, but I will restate some of it here with some additional historical linguistic information provided by Dr. Riplinger. Y becomes a J in every name in English, French, and Spanish. In English the J is pronounced like J in Japan, while in French it is pronounced like S in pleasure, in Spanish it is pronounced like an H, in German it is pronounced like Y. This is a phonological and orthographical issue, not a theological one. There is no theological issue at stake in how one language interprets a certain phoneme. In every case of a name in Hebrew that begins with a yod (Y) it is pronounced with the appropriate phoneme for that language. This came about through phonological and orthographical changes in the developments of those languages. Even Hebrew itself went through huge phonological and orthographical changes in its long history. God’s name is not a magic word to be chanted for power as the name cult seems to suggest for both the names of God and Jesus. My name comes from a Hebrew word meaning given by God, which begins with a Y in Hebrew. It is Jean (zhan) in French, Juan (hwan) in Spanish, Giovanni in Italian, Hans in German, Yani in modern Greek, Ivan (eevan) in Russian, Yahya or Hanna (with a heavy H) in Arabic, and other variations exist in other languages. They all translate as John and I have no trouble adapting to any of them within the respective cultures and there is no reason for me to be insulted by any of these names. On the other hand, being addressed by a made up name based on a pagan deity would insult me.
If these name cultists find the J so objectionable, why don’t they refer to Elijah as Elaiyah, Jeramiah as Yeramaiyah, Jacob as Yakov, Jonathan as Yanatan, Jerusalem as Yerushaleem, and so forth. For that matter why don’t they use the Hebrew pronunciation for all of the names in the Bible, such as Dahveed, Moshe (Moses), Shmu’el (Samuel), Sha’ul (Saul), Shlomo (Solomon), and so forth, if they consider the issue to be so important. Since those who call God by a name that is not even Hebrew at all, and since they do so without a scrap of evidence to override the very solid evidence to the contrary, why do they have any constraints at all about inventing whimsical pointings for other names in the Bible? Why not call David Dahwid, Duwad, Diwad, or Deewud. Or how about Da’ud as Arabic pronounces it? Since Yahwe sounds like an Arabic word (except for the long A) this should go over well. Better yet, why not Dood. After all, as I have already pointed out, the vav is read as a long U when there is a dot in the middle of it. The modern translations that want to relate to the modern youth could spell him Dude. Think of the great “Christian” rock lyrics that could come from that. While we are at it why not call Moses Mose instead of Moshe so it fits the atheist scholars view that his name is related to an Egyptian pharaoh with a similar name. Moshe could also be Masih (Arabic for Messiah), Shlomo could be Sulemaw, and Shmu’el could be Smiwal?
For those who still who are still confused about the phonological issue of sound changes between and within languages, the following historical-linguistic summary from the World Book Encyclopedia concerning the Y to J conversion as it relates to English should be helpful.
“The sound of the Hebrew letter jod came into English as the letter ‘I,’ used as a consonant and having the soft ‘g’ sound, like today’s ‘j.’ In the past the letter ‘I’ was used as both a vowel (i) sound and as the consonant ‘j’ sound. The OED says that the sound of ‘j,’ though originally printed as ‘I,’ was pronounced as a soft ‘g’ (Oxford English Dictionary, Unabridged, 2nd Edition, Oxford: Clarendon Press, 1991, s.v. J). The ‘JE’ sound in JEHOVAH was spelled ‘IE’ and pronounced as ‘JE.’ To distinguish the consonant sound (soft ‘g’) of the letter ‘I’ from the vowel sound of ‘I,’ many scribes in the 1200s began putting a tail on the soft ‘g’ ‘I’,’ making it look like our modern ‘J.’ The Spanish, in the 1500s, were the first to more consistently try to distinguish the consonant I (soft ‘g’) sound as the shape of a ‘J.’ At that same time English printers used ‘J’ and ‘I’ fonts interchangeably (as documented elsewhere in this book). During the 1600s, most languages began consistently using the extended ‘I’ form, now called a ‘J,’ to represent the ‘j’ (soft ‘g’) sound.” [quoted in Riplinger, p. 418]
Summary
What it boils down to is that modern rebels wish to change the names of God, eliminate them, malign them, and assimilate them into false religions. It is more than just a way to puff themselves up as possessing arcane metaphysical knowledge lacking in others, but as a way to get around the issue of having to be born again. To these rebels the possession of this Kabalistic knowledge, and its usual return to the Old Testament law (which they only do in words, not deeds), replaces repentance and rebirth. Conversion, repentance, and living by Christian standards has been replaced by using a mantra that is based upon using a “corrected” name of God, and a “corrected” name of Jesus (I dealt with his name in RBC #58). Unfortunately for them, God’s Word tells them in John 3:3 that “. except a man be born again, he cannot see the kingdom of God.” We are also told the same thing in John 3:7 and 1 Peter 1:23:
Joh 3:7 Marvel not that I said unto thee, Ye must be born again.
1Pe 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
What is amusing is that those who make a big deal out of the conversion to J, and who contradict the Bible by calling God Yahweh while still calling themselves Bible-believers generally know about as much about Hebrew as the average Australian aborigine knows about Lithuanian. It troubles me how very few people realize that the god that they now worship, named Yahweh, is derived from a storm god created by atheist scholars following in the steps of the late 19th century skeptics, and that these atheists are feeding them much of their theology (although this was the last thing that any of them intended).
Some may wonder why I know so much about these Bible-scoffing atheists of the scholarly community. It is because I used to be one of them. This familiarity is a byproduct of years of intense comparative religion study without the Holy Spirit to guide me. The Bible cannot be understood without spiritual discernment, no matter how deeply one studies philology, archaeology, history, and allied fields of scholarship. Like other secular scholars I studied Hebrew with intensity in order to understand the Bible from the perspective of a historian and philologist. I did the same thing with cuneiform languages (Akkadian, Sumerian, and Hittite), Arabic, Sanskrit, and Greek, and their associated religious traditions. I was given numerous fellowships, scholarships, and awards as a student, so I was quite successful in their world, but one thing separated me from my colleagues, which was an awareness that something was wrong with the whole endeavor. It is one-sided, spiritually empty, misguided, destructive, without merit, grossly naïve, ignorant, and void of anything resembling value, and even from an atheistic point of view it is without value (what could have value in a Godless universe?). After a while I could no longer consider my work to be a worthy labor, and I was unable to justify anything that I was doing at all. Only after I came to the point that I could no longer take serious the acquisition of knowledge for knowledge’s sake alone, and face the truth of my own miserable and sinful nature and my need for salvation, did the Lord, whom I had previously denied and blasphemed, call on me to humble myself before him and seek his forgiveness and guidance. It was only after I responded that I began to really read the Bible and to understand it. I also knew immediately that the KJV was the only Bible that I could use, because it was the only one that was attacked by the atheist and apostate Christian crowd that I had come to know so intimately, and it was the only one that had the power of God upon it. Reading the NIV, RSV and so forth, were like drinking Kool Aide with aspartame instead of fresh squeezed fruit juice, or like listening to a recording of Britney Spears instead of a Bach Cantata. Reading the Anchor Bible, the favorite of many “higher” critics, was like drinking antifreeze instead freshly squeezed fruit juice, and Black Sabbath instead of a Bach Cantata. I no longer tried to view God as a local Near Eastern storm god (or plague deity), or as a god with similarities to Varuna or Rudra of the Rigveda, because I am no longer blind. Today, I find it mind boggling that many who have been calling themselves Christians for years use a name for God that is derived from the world that I left behind, not the one that I entered upon when I got saved.
I will end this essay with three questions addressed to those Christians who abuse God’s word by perverting the name of God. (1) Why would you allow yourself to be influenced by Bible-scoffers who treat the Bible as a book of mythology instead of as Scripture? (2) Where did you get the authority to change both the English and Hebrew texts of the Bible when neither one of them is ambiguous in the least? (3) Do you think that God is going to honor you for doing so?
I hope that those of you who call God Yahwe who really do want to be Bible-believing Christians are not so proud and arrogant that you feel that you cannot repent of a clear error that you have made in ignorance. As for those of you who choose to continue to slander the Lord now that you can no longer claim ignorance, I will dust off my sandals.
For Further Reading
Gill, John (1697-1771). A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points and Accents.
Riplinger, Gail. In Awe of Thy Word: Understanding the King James Bible, Its Mystery and History, Letter by Letter, 2003.
The preceeding is part of a series of examples of KJV verses that arrogant would-be scholars have tried to correct and showed themselves to be fools. These examples are for the benefit of those who would like more ammunition to defend God’s Word against the attacks of the arrogant Bible “correcting” modernists. I hope that some of you find them useful.
Your servant in Christ,
John Hinton, Ph.D.
Bible Restoration Ministry
A ministry seeking the translating and reprinting of KJV equivalent Bibles in all the languages of the world.
WHY DOESN’T THE KING JAMES BIBLE ALWAYS TRANSLATE “YAHWEH” AS JEHOVAH?
From “Answers To Your Bible Version Questions” ©2001 David W. Daniels.
Why doesn’t the King James Bible always translate “Yahweh” as Jehovah?
Answer: You expressed a concern about the following statement by Gail Riplinger:
“Now we are seeing a parallel move within the new Bible versions where it’s not Jehovah anymore it’s just ‘Lord.’ It’s not Jesus Christ it is just ‘the Christ.’”
You are correct that the KJV uses “LORD” to translate the divine name in most instances. However, there are seven instances in which the KJV translators used “Jehovah” for very specific reasons. Gail Riplinger actually was correct that modern Bibles have removed “Jehovah” in these seven instances.
The KJV translators used the name “Jehovah” whenever the name Yahweh was found under one of the following three conditions:
1. When YHWH is used as God’s personal name.
Exodus 6:3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Ps 83:18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
2. When God’s name is repeated as “Jah Jehovah.”
Isaiah 12:2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.
Isaiah 26:4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:
3. When God’s personal name is part of a place name.
Jehovah-jireh
Genesis 22:14 And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen.
Jehovah-nissi
Exodus 17:15 And Moses built an altar, and called the name of it Jehovah-nissi:
Jehovah-shalom
Judges 6:24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites.
Jehovah was the pronunciation of JHVH (YHWH) that the English speaking people understood as the Personal Name of God. So in places where the Personal Name of God was emphasized, the King James translators transliterated the Name Jehovah.
Jehovah or Yahweh?
While I am sure that God does not care whether we pronounce His personal Name as Jehovah or Yahweh, even the New American Standard translators admit the fact that “It is known that for many years YHWH has been transliterated as Yahweh, however no complete certainty attaches to this pronunciation” (Principles of Translation from the “Preface to the New American Standard Bible,” 1997 edition). The pronunciation is a moot point.
If the vowels added later in Hebrew (200-700 AD by the Massoretes) are not the way to pronounce the Name of God, then there is nowhere that we can find the correct pronunciation. Many modernist “scholars” say that Yahweh was a local god that was elevated by the tribe of Israelites to the One God. They say Yahweh was the consort (lover) god of Baal, maybe even female! But if you say, “Jehovah” (just like when you say, “hell” instead of “sheol”) people know what you are talking about: The One Personal, Invisible God of Israel and the Christian Church.
Gail Riplinger has a point. Something as clear and meaningful as this has been stripped of its significance by the generic word “LORD” or “GOD” in these specific seven instances. Just because the modern bibles (including the NKJV) changed it does not mean they IMPROVED it.
The King James translators understood, as our modernist translators do not, that there was significance in these specific seven places, where the personal name of God was referred to. They transliterated JHVH as Jehovah only in these places, for these good reasons. The modernists have once again simply decided to hide these significant points from the reader.
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Articles
The Curse of the Judaizers [podcast]
MODERN ANTICHRISTS BLASPHEMOUSLY SAY THAT JESUS’ SACRIFICE WASN’T ENOUGH SO YOU HAVE TO KEEP TORAH. Jesus says “IT IS FINISHED” (John 19:30). SOMEBODY’S LYING, AND IT ISN’T JESUS.
“Therefore we conclude that a man is justified by faith without the deeds of the law.” Romans 3:28
The Curse of the Judaizers
It has been rightly observed that the most prolific, prevalent heresy of the New Testament era is the curse of the Judaizers. That is, the “accursed” snakes seducing the members of the body of Christ to go back under the law, which is “another gospel” (Galatians 1:6-9). Since they have put law-keeping (the law), in place of Jesus, we know they are antichrists. Remember, ALL Judaizers, Hebrew Roots groups have this goal—to seduce you to cease trusting Christ and go back under law-keeping. They will vehemently swear that this is not their goal and yet experience tells us different. They are snakes, in every case. Read Galatians closely, afresh. Also Colossians 2.
The true New Testament saved-by-grace-through-faith-in-Christ-alone disciple, sees the Old Testament through the eyes of the infinitely superior NEW Testament. In contrast, the Judaizing serpents seduce their prey to do the opposite—to see the New through the Old. Hebrews 8-10 clearly emphasizes the infinitely superior blessings of the NEW Testament He gave us in Christ (John 1:17).
Glory robbing devils of the vilest nature: Torah keeping antichrists are not upholding Christ, the HEAD of HIS church. Memorize Romans 10:4.
“Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power …. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” Colossians 2:8-10, 18-19
REST is the blessing of God and wise to partake of in worshipful observance of the LORD who will thereby grant great productivity. Yet keeping a certain day is never commanded under the NEW Testament – because it’s BY FAITH that we rest in our Sabbath, JESUS CHRIST – the only One to perfectly keep the law, then He nailed it to the cross and took it out of the way (Colossians 2:14-19). Read Hebrews 4. Keeping or not keeping a day weekly has nothing to do with salvation. This is how the judaizing wolves seduce saved by grace through faith saints back under law keeping. And there’s where they are cut off from God, they fall away – due to rejecting Christ’s perfect sacrifice alone for their redemption (Galatians 3:1-3; 5:4). When Jesus says “If ye love me keep my commandments”, He not saying to keep SATURN-day and we know that because He nor His holy apostles ever once instructed any born again disciple to keep any certain day. Paul warns about this often. See Colossians 2:14-19. Salvation, eternal life is Jesus Christ, not His creation, not a day He made (1 John 5:20-21).
The Old Covenant is Obsolete:
“In that he saith, A new covenant, he hath made the first old (obsolete). Now that which decayeth and waxeth old is ready to vanish away.” Hebrews 8:13
The Old Covenant is “abolished” yet we have antichrists going around insisting that people “keep Torah.” They are not saved.
“And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is ABOLISHED:” 2 Corinthians 3:13
“Having ABOLISHED in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;” Ephesians 2:15
The old covenant is “ABOLISHED.” It has been superseded by the infinitely superior NEW Covenant ratified in the blood of the Son of God (Matthew 26:28). The old covenant is “abolished.”
Read 2 Corinthians 3 each morning this week.
Anyone who gets saved and then doesn’t drill down into the doctrinal letters and epistles and get grounded in grace through faith justification and living, will be susceptible to being deceived by the antichrist Judaizers in our midst. It will cost many of them their eternal souls. There will be not one law-keeping Judaizing snake in Heaven. If you don’t know that, you are biblically illiterate. Romans. Galatians. Ephesians. Philippians. Colossians. Hebrews.
“The yoke of bondage” is law keeping.
“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” Galatians 5:1
Biblical Justification | Accursed Judaizing Devils Exposed
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Articles
The Book of Romans Narrated [podcast]
“And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:” Romans 1:4
Chapter 1-16
Chapter 1
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (which he had promised afore by his prophets in the holy scriptures,) 3 concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 by whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 among whom are ye also the called of Jesus Christ: 7 to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10 making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 that is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Chapter 2
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 but after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 who will render to every man according to his deeds: 7 to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 for there is no respect of persons with God.
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13 (for not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16 in the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 and knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19 and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Chapter 3
What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles of God. 3 For what if some did not believe? shall their unbelief make the faith of God without effect? 4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6 God forbid: for then how shall God judge the world? 7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10 as it is written, There is none righteous, no, not one: 11 there is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 whose mouth is full of cursing and bitterness: 15 their feet are swift to shed blood: 16 destruction and misery are in their ways: 17 and the way of peace have they not known: 18 there is no fear of God before their eyes. 19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22 even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23 for all have sinned, and come short of the glory of God; 24 being justified freely by his grace through the redemption that is in Christ Jesus: 25 whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith? God forbid: yea, we establish the law
Chapter 4
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. 9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 because the law worketh wrath: for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17 (as it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb: 20 he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21 and being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 who was delivered for our offences, and was raised again for our justification.
Chapter 5
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 and patience, experience; and experience, hope: 5 and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13 (for until the law sin was in the world: but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
Chapter 6
What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Chapter 7
Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9 For I was alive without the law once: but when the commandment came, sin revived, and I died. 10 And the commandment, which was ordained to life, I found to be unto death. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good.
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14 For we know that the law is spiritual: but I am carnal, sold under sin. 15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Chapter 8
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it.
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth. 34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Chapter 9-10
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 that I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 it was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated.
14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 even us, whom he hath called, not of the Jews only, but also of the Gentiles? 25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28 for he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33 as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
Chapter 10
Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7 or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
Chapter 11
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 let their eyes be darkened, that they may not see, and bow down their back alway. 11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 if by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 for if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 for this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all.
33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34 For who hath known the mind of the Lord? or who hath been his counsellor? 35 Or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
Chapters 12-16
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4 For as we have many members in one body, and all members have not the same office: 5 so we, being many, are one body in Christ, and every one members one of another. 6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7 or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8 or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. 10 Be kindly affectioned one to another with brotherly love; in honour preferring one another; 11 not slothful in business; fervent in spirit; serving the Lord; 12 rejoicing in hope; patient in tribulation; continuing instant in prayer; 13 distributing to the necessity of saints; given to hospitality. 14 Bless them which persecute you: bless, and curse not. 15 Rejoice with them that do rejoice, and weep with them that weep. 16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good.
Chapter 13
Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4 for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. 7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Chapter 14
14 Him that is weak in the faith receive ye, but not to doubtful disputations. 2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. 5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God.
13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. 14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 16 Let not then your good be evil spoken of: 17 for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and approved of men.
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
Chapter 15
15 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God.
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16 that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: 21 but as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
30 Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; 31 that I may be delivered from them that do not believe in Judæa; and that my service which I have for Jerusalem may be accepted of the saints; 32 that I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace be with you all. Amen.
Chapter 16
1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house. Salute my wellbeloved Epænetus, who is the firstfruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 8 Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with an holy kiss. The churches of Christ salute you.
17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 to God only wise, be glory through Jesus Christ for ever. Amen.
Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.
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Are You Living It?
“It is more blessed to give than to receive.” Acts 20:35
Do you truly desire and yearn for “more” of God and His blessedness? This should be the deep desire of every disciple. How do I get “more blessed”? Am I left to wonder what the answer to this important question is? Does holy writ reveal the answer to this question?
Yes. To get more “blessed,” I must “give” more of myself to my LORD. I must be willing to have the LORD increase in me as I decrease, so as to facilitate His expansion in my being.
WHEN we obey God by helping and praying for other of His saints, we are walking in the mind of Christ as we esteem others better than ourselves (Philippians 2:3-5).
WOULD any true Gospel work be lacking if those who claim to serve Christ put Him first in their hearts and therefore finances? (Matthew 6:19-21; Proverbs 3:9-10)
The LORD stated:
“Verily, verily, I say unto you, Except a corn (grain, seed) of wheat fall into the ground and die, it abideth (continues) alone (unfruitful): but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.” John 12:24-26
In this sinful and perishing world system we dwell in, self and being served is king, but in the kingdom of God, self-less serving is the measure of greatness.
ARE YOU giving to the LORD out of that which HE alone allows you to bring in OR are you spending all on the god of self? Do you know and obey the Word of God given us in Proverbs 3:9-10? …. Are you freeloading? It’s quite amazing how people can and do spend money on everything under the sun except the furthering of the kingdom of Christ.
“He is no fool who gives up that which he cannot keep to gain that which he can never lose.” Jim Elliott
Instead of boasting that everything we have comes from the LORD, we’d better be spreading it around like He commanded. He’s watching! The way we thank Him for putting that supply in our hands is to give it where He’s told us to give it in His Word. What happened to the once “rich man” who didn’t spread around what he’d been given? He’s been irrevocably in hell for at least 2,000 years, right? Right! He’ll never escape the conscious torment, nor will he cease to feel the pain of it (Mark 9:43-50; Luke 16:19-31)
Serving is blessedness and is the great and perpetual prayer and desire of every true disciple. I must yearn for more of His presence, His holiness, His love and His grace. To follow on to know my Master deeper, I must pray the prayer John the Baptist prayed:
“He must increase, but I must decrease.” John 3:30
He is to increase and I decrease. That is, I must become less in control of my own life and will, and relinquish my right to myself. The self-emptying process must more fully take its course. For I have been bought with the price of His holy blood as the result of His infinitely merciful sacrifice, and no longer live unto myself, but unto Him who gave Himself for me (1 Corinthians 6:19-20; 2 Corinthians 5:15; Galatians 2:20. I get to love Him more than I love myself! LORD teach me each day to love You more and myself less.
NEVER pity those who are called out of Christ into His full-time ministry. Instead, pity those who sit there and contribute zilch to the work of the One who bled to save them, the very Once they claim to love, serve, and be saved by.
“And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” 2 Corinthians 5:15
I must relinquish control of the reigns of my life and will to the One who is worthy of all my praise as long as He gives me the breath of life.
Do we not have this thing called life all wrong? Do we not need a complete transformation of thought? LORD, please have mercy upon us and change us. Amen.
“The One who is the Highest came to become the lowest. We who are the lowest, seek to be the highest.” unknown
Friend, there are no shortcuts – This is the true path to blessedness with God – putting Him first by giving Him and His people more of me daily. In fact, if I am not growing to “give” or serve more, I am not growing as a disciple of my LORD. The true measure of spiritual growth is seen in how much we give of ourselves to God and others.
Jesus taught to “Give” as did His apostle Paul – Mt 6:19-21; Lk 6:38; 2 Cor 9:6-11 etc… not a coerced tithe but giving out of what He gives us – Prov 3:9-10; 1 Chron 29:14, etc.
To the degree I am serving, my spirituality can be measured.
“But he that is greatest among you shall be your servant.” Matthew 23:11
My humility, or lack thereof, is the true measure of my spiritual life with Christ.
The way humble serving plays out in my daily life could be as simple as smiling warmly at others (Matthew 5:44-48), gently encouraging another, visiting a sick person, instructing a child in the way of righteousness, planting a seed of love in someone’s heart by writing an encouraging note with Scripture, emailing or writing a letter to remind someone how much the LORD loves them, passing a Gospel tract to a lost soul who needs the refuge that only the Savior can give him…. (James 1:26-28).
GOD does not hold the world accountable for supporting His Great Commission He gave us but rather His own people – and He even set up an eternal investment fund for them to reap eternal rewards for doing so (Matthew 6:19-21; 2 Corinthians 9:6-11, etc.).
In our lives, May all things be done unto the building up of the saints/body of Christ and the reaching of those who do not yet know Him (John 17; Galatians 6:10).
“Let every one of us please his neighbour for his good to edification.” Romans 15:2
“Let no man seek his own, but every man another’s wealth.” 1 Corinthians 10:24
PRAYER: Heavenly Father, May Your love fill this vessel, this whole being, increasingly and governing my every thought and action as I here this instant set myself to be conformed to Your holy image and will. LORD Jesus, not my will but Thine be done. Thank You for the privilege of serving others in this short life as unto Thee and by Your enabling grace. Jesus I know You are coming soon. May this life be crucified with You and these hands to be found upon the plow of doing Your work, Your will, by serving others as unto You. I love You Jesus and thank You for saving me into Your eternal family and setting my life apart for Your holy holy purposes. Please use us, Your people dear LORD. Even so, come quickly Lord Jesus. In the name of Jesus Christ, Amen.
“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus.” Philippians 2:3-5
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