Tag Archives: Cross

Sovereign, Saving Grace!

“Because in him there is found some good thing towards the Lord God of Israel, in the house of Jeroboam” (1Kings 14:13)

The way, the truth and the life!

Such was the testimony which the Lord gave by his prophet of young Abijah, the son of wicked Jeroboam. The father was branded even to a proverb, for his abominable wickedness. Behold, the son is recorded by the Lord for his goodness, singled out from the whole house of his father, to be blessed of his God, and to come to his grave in peace.

Children of grace, often spring from the loins of ungodly parents. The offspring of godly parents, often appear graceless. Grace is not hereditary, it is the sovereign gift of God. Parents may and ought to give good instructions, but God only makes them successful. ‘Some good thing’ would not have been found in Abijah if the Lord had not put it there. It was the will of the Lord, or because the Lord was his father, as his name Abijah signifies. God’s covenant children, though by nature children of wrath, and though in their ‘flesh’ dwells no good thing;’ yet, through the grace of the Holy Spirit, ‘they are created anew in Christ Jesus, in righteousness and true holiness, unto good works;’ and after the inward man, ‘they delight in the law of God.’ The graces of the Holy Spirit in the hearts of believers, and the fruit of the Spirit in their lives, are evidences in time, of God’s covenant to them in Christ Jesus before time. God views the work of his new creation in the soul with delight; pronounces it GOOD, and to his own glory records the graces of his people. What comes from God leads to him.

Thus we see ‘some good thing’ found in the heart of Abijah, manifesting itself in the wicked house of Jeroboam, to the glory of Jehovah the God of Israel. Oh how highly honoured are some who are converted to God’s glory and service in the morning of youth; while the Sun of righteousness doth not arise upon others, till the sun of nature is near setting. Hath distinguishing grace made us to differ, as well from our former selves, as from others? It is all from the love of the Father, through Jesus Christ, by the power of the Spirit. We have nothing whereof to glory in ourselves, nor over others; it is our duty to confess it with our lips, and manifest it in our lives. May it encourage us daily to walk in faith and love, ‘the just shall live by faith’ (Hebrews 10:38).

By W. Mason

(©️James R Hamilton, June 2018)

Our Venerable King James Version!

The way, the truth and the life!


The last fifty years or so have seen a wide proliferation of new translations of the Bible. Some have hailed this proliferation as a blessing, which makes the study of Scripture easier and enriches one’s understanding of the outdated English of the King James Version (henceforth the KJV). Others, however, see it as a curse on our modern era. I am much inclined to agree with the latter.

It is interesting and significant that the proliferation of translations has paralleled various weaknesses present in the church and in modern Bible studies.

The proliferation of Bible translations has, for example, paralleled the rise of higher Biblical criticism. The adoption of higher critical methods of Bible interpretation has affected Bible translations because higher criticism has demanded the use of the defective text of Westcott and Hort, while the KJV has followed the Majority Text, a more accurate text of Scripture; the result was that new translations were prepared more in keeping with the text adopted by higher critics. Further, the attacks of higher criticism on the verbal inspiration of Scripture eroded the respect and esteem in which the Scriptures were formerly held. This has had devastating effects on Bible translations, for it opened the door to the use of the principle of dynamic equivalence as an acceptable method of Bible translation.

A powerful incentive for new translations is the money which can be made. Commercial motives of big- name publishers fuel the trend towards new translations and bring about a situation in which an updated version of the Bible has to be produced every few decades or so to keep the money flowing into the coffers of those whose only interests are to enrich themselves. If one requirement is necessary for the work of successful Bible translation it is total loyalty to the church of Christ, a burning desire to see the church flourish, and a profound commitment to the truth of God’s Word. Only the zeal of a Tyndale, a Luther, a Calvin will result in a successful translation.

All this has been a curse on our modern age and not been a blessing, as some allege. Many who take the time to compare various translations without having any standard for accuracy find the differences so great that they know not which one to accept. When people come together for Bible study, each comes with his own translation, and each presses for the meaning of the text as found in his particular version. The result is that no one knows anymore what the Bible really says.

Some translations are so inaccurate that they become a tool of falsehood rather than an instrument of growing in the knowledge of the truth. Satan has perhaps no better weapon to destroy the church than a poor and inaccurate translation of the Bible. By means of this subtle weapon, Satan succeeds in leaving people with the impression that they actually have the Word of God when, in fact, they do not. Satan’s delusions are subtle and effective.

It is not my purpose in this pamphlet to debate the question of the relative worth of the KJV on the basis of a comparison with existing translations. This would necessarily involve a careful study and evaluation of such translations, something done adequately in other books and pamphlets. Nor is it my purpose to defend the KJV as a translation without fault or blemish, itself infallibly inspired. Some have defended that proposition, but, as a college professor used to warn us: “A bad argument for the truth does more harm than a good argument against it.” The KJV has its faults. Conceivably there is room for improvement.

My purpose is more limited. I want the people of God to consider why the KJV has maintained itself as the translation of preference in countless churches, homes, and schools for over four hundred years. I suggest that there is a good reason for this continuous popularity of the KJV; we ought not to ignore such a reason in our pressing quest for something better. In short, the KJV is still, without argument, the most accurate and the most readable translation that exists today. Further, it is the one translation that conveys better than any other the reverence and solemnity that one ought to have in his soul as he comes to the Bible to be instructed at the feet of Christ. Its weaknesses are few and minor in comparison with its strengths. The burning question is: Can any


translation, given the sad state of affairs in today’s church world, genuinely improve on the KJV? It is my personal conviction that the answer is an emphatic No.

The Occasion for the Preparation of the KJV

A brief survey of the history of the translation of the KJV will give us some idea of why this translation is as accurate as it is.

The immediate occasion for a new translation of the Bible is part of the warp and woof of the history of the Reformation in the British Isles.

The Reformation in England, because it was an attempt to change the existing Roman Catholic Church to a Protestant denomination, never was as complete a Reformation as took place, for example, in Geneva under John Calvin. The resulting church in England was known as the Church of England, or, more briefly, the Anglican Church in which reformation was never completed.

Within that denomination were two parties struggling for ascendancy. The one party avidly supported Anglicanism, even though, especially in church government and liturgy, it retained a great deal of Catholicism. The other party, called the Puritan party, wanted more extensive reformation in church government and liturgy, which would bring the church more into conformity with the Holy Scriptures.

With the death of Queen Elizabeth, fondly known as “Good Queen Bess,” the house of Tudor came to an end. The one with the strongest claim to the English throne was James VI of Scotland, son of Mary Queen of the Scots. He was a Stuart. Characteristic of the Stuart kings was the firm conviction that a king was answerable to God alone, and the way to maintain such a lofty position was to be the head of a national church. In fact, the Stuarts were convinced that to maintain themselves in power, not only was a national church necessary, but also a church structured after the pattern of the Church of England – that is, a church with the same clerical hierarchy as Rome minus the pope. “No bishop, no king,” was the way James VI put it.

In Scotland James engaged in a long struggle with Presbyterianism, although he seemed, frequently for purposes of self-interest, to be sympathetic with Presbyterian ideals, which were fundamentally the same as the ideals of the Puritan party in England. In England, James found an ecclesiastical situation more to his liking. However, on his way south to London to be crowned James I of England, he was besieged by embassies from the Puritan party and from the Church of England, each seeking his favour in the hopes that he would support their ecclesiastical position. He could not help but come to London with a sense of the deep divisions within the Church of England. These divisions he hoped to heal.

Soon after his coronation, James I called a meeting of Puritan representatives and Anglican prelates to discuss ways and means to bridge the chasm. In the course of the discussions, rather off-handedly and without much thought, one of the Puritan divines suggested a new translation of the Bible as a way to bring unity to the divided church.

Strangely, although James obviously favoured the Anglican party, he adopted this proposal to prepare a new translation. His reasons, however, were his own. It was not as if there was a need for a translation of the English Bible, for there were many good translations. The work of translation had begun with Tyndale’s superb translation. It had continued with Matthew’s Bible, the Coverdale translation, the Bishops’ Bible and the Genevan Bible. In fact, the Genevan Bible was widely used in England and was greatly loved.

But James hated the Genevan Bible. It had been prepared in Geneva under Calvin’s influence, and it contained marginal notations to help in understanding the text. But it also included marginal notations that tended to deny the divine right of kings, something dear to the heart of James I. James saw a new translation as a way to supplant the Genevan Bible and get a new translation into common usage.

The Mechanics of Translation

James made preparations for a new translation by authorizing the formation of a translating committee, and he set down rules that he required the committee to follow.


The committee itself was composed of between fifty and fifty-four men almost all chosen from the professorial staff of Cambridge and Oxford Universities. Most of them were Anglicans; only three or four were Puritans. But they were men of vast learning, almost without exception of great skill in ancient languages. One of the translators, Launcelot Andrews, knew 15 modern languages as well as Latin, Hebrew, Greek, Semitic, Syriac, Chaldean, and Arabic. Another spent 16 hours a day studying Greek. And they were men dedicated to the welfare of the church.

The committee was divided into six sub-committees, two of which met in Cambridge, two in Oxford, and two in Westminster Abbey, London. Each was assigned a portion of Scripture and the Old Testament Apocrypha, and within the sub-committees, each individual was assigned a smaller portion.

When an individual had completed his assignment, he gave his work to his sub-committee, which went over the work meticulously. When the sub-committee had completed a given section, the translation was sent to the members of the other sub-committees. These men, in turn, studied the translation for accuracy, felicity of expression, and readability. Their sub-committees also met to evaluate the work, and their conclusions were sent to the original committee.

When the whole translation was completed, twelve men, two from each group, were chosen to go over the whole translation to make the translation uniform, accurate, and readable. And when they had finished the work, two men were assigned to go over the whole translation once more to make final corrections and to polish the finished product. In these last meetings, one of the men would read aloud to test the translation for readability.

Finally, after all this, the Archbishop of Canterbury, the highest cleric in the Church of England, made twelve or fourteen additional changes.

The work was carefully and meticulously done to assure, by cross-checking, the best translation possible.

The Rules Governing the Work

The rules by which the committees laboured are interesting and important. The king himself had a hand in drawing them up and he approved the final list. There were many such rules; we mention here a few of the most important.

The first rule was that the new translation might not be a new translation in the sense that the translators were to start from scratch as it were. The men were instructed to retain the older translations insofar as it was in keeping with accuracy. This was made easier by the fact that the preceding translations had, in general, been built upon preceding translations: Matthew’s Bible on Tyndale; Coverdale’s Bible on Matthew’s; The Bishops’ Bible on Coverdale, etc. Each translation was, for the most part, an improvement of the one preceding, and each one was more accurate.

We have an indication in this of the almost unbelievable accuracy of William Tyndale’s work. His labours both as a translator and as a theologian have not been properly recognized. The magnificence of his work is only enhanced by a consideration of the fact that he did most of his work as a fugitive from Roman Catholic persecution as he fled from place to place on the continent of Europe. His work was smuggled into England in bales of cotton. He died a martyr’s death, the victim of Roman Catholic perfidy. Some have estimated that the KJV is more than half that of Tyndale.

Such a rule as the king insisted on necessarily guaranteed an accuracy that is difficult to surpass. It is, in fact, so accurate that God’s people may be sure that when they hold the KJV in their hands and turn to it in their devotions, they have fully the Word of God. No doubt needs to enter their minds.

Two other characteristics of the new translation that the king commanded the translators to incorporate into the translation were readability and understandability. We cannot appreciate fully the significance of these qualifications.

The translation was prepared at a time when books were still very costly. Some homes could afford only one book, and that book would be the Bible. From it, many would be educated, and in it many would learn, haltingly and painfully, to read. Further, James wanted the Bible to replace the Genevan translation, and that required that it be a Bible read in the churches every Lord’s Day and, in fact, in many instances, every day. It was the only “literature” many people ever heard. It was for the uneducated and illiterate (of which there were many) their only contact with the printed word. James, and rightly so, wanted a Bible which was easy to read, easy to listen to, easy to memorize, and easy to understand. These demands of the king were primarily responsible for the rhythm, the cadence, the simplicity, and the beauty of the KJV.

Miles Smith, one of the translators, put it this way: Our task was “to deliver God’s book to God’s people in a tongue which they could understand.” Bruce Metzger, himself inclined to higher criticism, has said of the KJV, “It cut through the verbiage and said what is meant by force and in the fewest possible words.”

The Success of the Translation

The KJV was a startling success. It had the “wisdom, grace and beauty of previous translations, and possessed an eloquence which even unbelievers are forced to acknowledge.” H. L. Mencken has said this about the KJV:

It is the most beautiful of all the translations of the Bible, indeed, it is probably the most beautiful piece of writing in all the literature of the world. …Many learned but misguided men have sought to produce translations that should be mathematically accurate and in the plain speech of every day. But the AV (Authorized Version, another name for the KJV) has never yielded to any of them, for it is palpably and overwhelmingly better than they are. …Its English is extraordinarily simple, pure, eloquent and lovely. It is a mine of lordly and incomparable poetry at once the most stirring and the most touching ever heard of.

In speaking of the requirements laid down by James, Alistair McGrath says, in what is almost an oxymoron: “It attained literary elegance by choosing to avoid it.” And Gustavus S. Paine, in speaking of the readability of the KJV, says,

Rhythm in the days of King James was important not merely as a source of pleasure to the ear, but as an aid to the mind. Generations to come would learn to read by puzzling out vs. in the Bible that for many families would be the whole library. But at the time of translation, a Bible ‘appointed to be read in the churches’ was made to be listened to and remembered. Its rhythms were important as a prompting to the memory.

From every viewpoint, the KJV is a masterpiece of translation. It is very accurate. Its “readability” is superb. It is understandable to the people in the pew, young and old alike. It is sublime and creates a sense of reverence conducive to worship. It is written in beautiful cadences and rhythms that made it nearly singable and easy to memorize. It is ideally suited to use in the church and in the home. It evokes emotions in keeping with the nature of the text. It is still difficult (after having read it uncountable times) to read the story of Joseph’s reconciliation with his brethren without tears blinding one’s eyes. And who can read Isaiah 53 with a deadpan face and indifferent heart?

Two examples of the power and beauty of the KJV in comparison with earlier translations used by the KJV translators will illustrate the point that the KJV is a masterpiece.

In the Bishops’ Bible, the Twenty-third Psalm began: “God is my shepherd, therefore I can lose nothing; he will cause me to repose myself in pastures full of grass, and he will lead me unto calm waters.” In the hands of the King James men, this became: “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures.”

The Geneva Bible translated the last verse as, “Doubtless kindness and mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord.” How much more gripping are the words of the KJV: “Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever.”


The unforgettable seventh verse of the thirty-eighth chapter of Job had already gone through a remarkably subtle evolution. In Coverdale, it read: “When the morning stars gave me praise, and when all the angels of God rejoiced.” Matthew’s Bible (and after it, the Bishops’ Bible) had: “When the morning stars praised me together, all the children of God rejoiced triumphantly.” In the Geneva Bible, the language was heightened: “When the stars of the morning praised me together, and all the children of God rejoiced.” But the rapturous phrasing of the King James Version surpassed them all. “When the morning stars sang together, and all the sons of God shouted for joy.”

Is the KJV too Archaic for Use?

One of the chief objections to our continued use of the KJV is its archaic language. It is filled with words, so it is said, that could be understood when it was prepared, but are no longer used in contemporary English. This is a barrier to its use among us, especially in teaching children and doing the important work of evangelism. The result of so many archaisms is that the Bible has largely become a mysterious book, the contents of which are hidden from today’s readers by outdated and obscure language.

All the arguments for new translations finally come down to that one argument. Is that objection valid?

If the objection is valid, this would indeed be serious, for if the Bible can no longer be understood, its purpose has come to an end. The result of such a development would be that the Word of God, which the saints need for their spiritual life, would be beyond their reach, placed on an inaccessible shelf too high to be reached.

We must take this objection seriously, for the Bible is necessary for the life of the people of God, the work of the church, and the instruction of future generations. God accomplishes His work of salvation sovereignly by the Spirit of Christ in the hearts of the elect. But the Spirit never works apart from the Word of the Scriptures. If those Scriptures are inaccessible to God’s people, because of archaisms which make the Word difficult, if not impossible, to understand, that would be a barrier to the salvation of the saints.

The argument has a certain force and carries a measure of validity. Everyone with any knowledge of the KJV knows that there are indeed words that are no longer used in contemporary English, and that some words have taken a meaning quite different from what they had in the days when the KJV was prepared. We may not ignore the argument.

Nevertheless, two questions must be asked and answered. Are the archaisms in the KJV a serious barrier to the understandability of the KJV? And do these archaisms warrant a new translation? These two questions are related to each other.

Before one gives a yes or no answer to those questions, one must consider some crucial characteristics of Scripture.

Scripture itself testifies to the fact that there are passages in God’s Word that are difficult to understand. Peter tells those to whom he writes that in Paul’s writings there “are some things hard to be understood” (II Peter 3:16). Everyone knows that the prophets contain many difficult passages, which require much study if one is to penetrate into their meaning. Frequently passages of Scripture are distorted by the efforts of misguided translators to make these passages “understandable” to the modern 21st-century man, but in doing so their meaning is distorted beyond recognition.

Furthermore, in an important sense, the meaning of the Scriptures is not accessible to everyone. The Scriptures are God’s Word, written to the church, and intended to be God’s revelation to His covenant people of the mysteries of God’s eternal purpose in Christ. Although from a certain formal point of view everyone who reads the Scriptures can understand what he reads, Luther was right when he said that the Scriptures are a closed book to anyone who comes to them without the Spirit who works faith in God’s people. Luther understood what many today seem not to understand. Only the one who comes to Scripture in a Spirit-worked humility, saying in his heart: “Speak, Lord, for thy servant heareth,” is capable of understanding what the Scriptures say.

The point is important. When one possesses the Spirit of Christ and comes to learn the will of God, the Scriptures are open to him. When one lacks faith, the Scriptures are closed to him. To attempt to “open” the Scriptures to the unbeliever by a different translation is an exercise in futility.


The church has confessed, since the time of the Reformation, that one attribute of Scripture is its perspicuity. By this, the church has meant that anyone who comes in faith to God’s Word can understand what the Scriptures mean. Neither age nor education makes a difference; the Scriptures are open to the little child on his mother’s knee as well as to the PhD in theology.

But the perspicuity of Scripture has never been understood to imply that Scripture is shallow. Scripture is not like a shallow pool on a concrete parking lot after a brief shower, in which one can see the pavement beneath the pool. Scripture is like a deep pool, utterly clear, into which one looks, but can never see the bottom.

The point is worth emphasizing.

The Scriptures do not cater to modern man with his ten-second attention span, his inability to think clearly about almost everything, his need to have any knowledge given in TV-size bits, and his easy slide into boredom and ennui if any prolonged concentration is required.

In his book, What is Faith? J. Gresham Machen makes the following point:

“Many persons…seem to have a notion that modern Christians must be addressed always in words of one syllable, and that in religion we must abandon the scientific precision of language. …In pursuance of this tendency we have had presented to us recently various translations of the Bible which reduce the Word of God more or less thoroughly to the language of the modern street, or which, as the matter was put recently in my hearing by an intelligent layman, “take all the religion out of the New Testament.” But the whole tendency, we for our part think, ought to be resisted. Back of it all seems to lie the strange assumption that modern men, particularly modern university men, can never by any chance learn anything; they do not understand the theological terminology which appears in such richness in the Bible, and that is regarded as the end of the matter; apparently it does not occur to anyone that possibly they might with profit acquire the knowledge of Biblical terminology which now they lack. But I for my part am by no means ready to acquiesce. I am perfectly ready, indeed, to agree that the Bible and the modern man ought to be brought together. But what is not always observed is that there are two ways of attaining that end. One way is to bring the Bible down to the level of the modern man, but the other way is to bring the modern man up to the level of the Bible (emphasis mine). I am inclined to advocate the latter way.”

Scripture is meant to be studied. One comes to its meaning through pondering its truths, meditating on its words and sentences, and concentrating on the wealth of its thought.

It is not true that little children, still unable to read, are incapable of understanding Scripture in the measure of their own intellectual development. What child who understands the basics of the English language cannot understand Genesis 1 – and usually better than those who try to twist it to include heretical evolutionary teachings? And what child cannot understand the sober and simple, yet totally profound story of the birth of God in Christ in a manger in Bethlehem?

But the more one studies and meditates upon Scripture, the more one understands its riches and truths. The more accustomed one’s eyes become in peering into Scripture’s depths, the more deeply one can see into it. And yet, after a lifetime of study, even learning all that the church in earlier millennia have said about God’s Word, one only penetrates about two inches into the great depths of God’s revelation of Himself in all His wonderful works and ways.

If these things are not remembered and we come to Scripture as we do to a first-grade reading book, we have no right to blame our inability to understand it on the use of some archaisms. The fault lies with us.

The archaisms of Scripture are relatively few in number. They are easily explainable or understandable to one who is willing to take the time to look them up in a good dictionary. And parents can easily teach the meaning of them to their children when the family is together for family devotions, or when the children are memorizing parts of Scripture.

When a small child lisps the words of Psalm 23, usually one of the first chapters parents teach their children, is it so difficult to tell these children the meaning of verse 1? “The Lord is my shepherd. I shall not want.” “The Lord cares for me as a shepherd cares for his sheep. I will never lack anything in all my life, cared for by Jehovah God.”


The Timeless English of the KJV

While Scripture does have in it archaisms, the real question is not: How difficult is the KJV to understand? The real question is: Why is the KJV so easy to understand seeing it was prepared almost four hundred years ago? If one would compare the plays of Shakespeare, written only a few decades earlier, with the KJV, one will be astounded at the difference in the English. It is extremely difficult to read Macbeth without the help of some translation aids.

God, in His providence, brought into being the KJV at a propitious time in England’s history. Up to this time, England had no real English language. Anglo-Saxon invaders from Germany and the Lowlands had affected the early language of the Celts. Scandinavian Norsemen had invaded England, settled in it, and brought their own peculiar language to the country. William the Conqueror had imported French and all but made French the language of diplomacy and commerce. The English spoken in the fields and cottages was different in different parts of the country and was not that of the nobility. It was hard for one Englishman to understand another from a different part of the country.

But at the time of King James, England was emerging as a world power in its own right. It was coming to a national consciousness, which tended to unify the country. It was becoming a force to be reckoned with in commerce. Its navy ruled the seas. The sun never set on its many colonies. A language spoken nationwide was needed. A uniform English language, which was slowly developing, became, because of the unique development of the English language, the most expressive and influential language in all Europe. It had a depth and range that no other language possessed.

The KJV played a major role in attaining a countrywide and standard English. The translators not only prepared a translation that helped standardize the language, but the translators moulded and shaped a standard language, and thus became, in part, the creators of modern English. Luther did much the same with his German translation of the Bible, and the Statenvertaling of the Synod of Dordt had the same effect on Dutch.

In addition to the shaping of modern English by the new translation, the translators made the Bible understandable by all in England because they used English words instead of Latin words about 92% of the time. Latin words are still and cold, rigid and feelingless. English words, of Anglo-Saxon origin, are homey and earthy, expressive and forceful, the language of the people rather than the university.

It is because of these providential workings of God that a version was prepared that can rightly be said to be in “timeless English.” Undoubtedly this is the reason why so many words and expressions of the KJV have entered our everyday language. One need only think of such expressions as “to lick the dust” (Psalm 72:9), “sour grapes” (Ezekiel 18:2), “the skin of my teeth” (Job 19:20), “from time to time” (Ezekiel 4:10).

One scholar wrote about the Hebrew:

“The [KJV] is an almost literal translation of the Masoretic text and is thus on every page replete with Hebrew idioms. The fact that Bible English has to a marvellous extent shaped our speech, giving peculiar connotations to many words and sanctioning strange constructions, is not any less patent. The [KJV] has been – it can be said without any fear of being charged with exaggeration– the most powerful factor in the history of English literature. Though the constructions encountered in the [KJV] are oftentimes so harsh that they seem almost barbarous, we should certainly have been the poorer without it.”

It is forgotten that if the church needs a translation of the Bible in contemporary English idiom, the church will have to re-translate the Bible every generation or so. The English of today is not the English of tomorrow – surely not in our polyglot society. The timeless English of the KJV in a new contemporary translation is cast into the mould of the ever-changing English of today’s marketplace. No wonder that a major publisher of the Bible, aware that a relatively recent translation of Scripture is no longer contemporary, now is on the verge of publishing a “contemporary translation” that is “gender neutral.” It makes one ponder whether contemporary English is not a destruction of Scripture.


The simple fact of the matter is that the KJV is not difficult to understand. Nor is it a deterrent in the work of evangelism. Anyone who has worked in any evangelistic labours knows that the problem is not the inability to understand. Even when Muslims are the objects of evangelism, no real problem exists. As one expounds the Scriptures and sets forth the great truths of redemption in Christ, explanation of words is always a necessary part of the work. Is it any more difficult to explain to people, unacquainted with the Bible, the meaning of “want” in Psalm 23:1 than the meaning of justification in Romans 5:1? It is obvious that it is not.

Other Considerations

Ideally, to prepare a good translation in English, the whole church of Christ in our land ought to be involved. The whole church of the British Isles was involved in and benefited by a new translation, for the Church of England was the only denomination in existence at the time the translation was done. Whatever we may think of a national church, in God’s providence the whole of the nation was a part of the work of the preparation of the KJV.

That brings up the question of whether the church today is spiritually and doctrinally capable of preparing such a translation. Translators are biased. They cannot help but be biased. They must be biased – for the truth of God’s Word. Their own doctrinal commitment will enter into and influence the work. Witness the doctrinal weakness (if not doctrinal heresy) of modern translations. It is necessary for the production of a good translation that the church as a whole be committed to the doctrines of Scripture and of the traditions of the true church. And it is necessary that translators be men wholly committed to the welfare of the church and the truth of God’s Word.

This was true in England. The whole Church of England, a national church embracing all the citizens, were united on the basis of the Thirty-Nine Articles of the Church of England, a basically Calvinistic creed. This gave a uniformity of doctrine throughout the entire country that is no longer characteristic of our own land or the British Isles. Today the proliferation of denominations and splinter groups would make such a translation impossible, and any cooperative effort would be stymied by the differing biases of the translators.

In other words, the church of today is simply not strong enough to produce a translation that is accurate and useful.

The proliferation of translations in our day has added to the great confusion that exists in the churches concerning what Scripture teaches. When, for example, at a Bible Study, people come with four or five translations, only confusion results. One says, “My NIV translates the verse this way.” Another chimes in: “My NEB translates the verse this way.” And yet another, “But the KJV reads differently.” No one knows anymore what the Bible teaches. No one can decide. Is it not far preferable in the church, in the home, and in the school to use one translation, which has been recognized as accurate for over four hundred years? God’s people ought to know that when they turn to the KJV they may be assured they will discover in it the Word of God. No one would dare to say that for all the years the church has used the KJV the church has possessed a faulty Word of God.

The KJV has become so much a part of our heritage that its language is embedded in the creeds, the liturgy, and the tradition of the church. A new translation of the Bible would require new translations of our creeds, our Psalter, and our liturgical forms. The 1912 Presbyterian Psalter is so permeated with the language of the KJV that a revision would almost be necessary.

Worship (whether in the school, the home or the church) must have a uniformity of language about it. This uniformity ought to be the language of the Bible which forms the heart of all the liturgy of the church. It is an anomaly when the language of Scripture differs from the language of the liturgy – an anomaly that will not long be tolerated. A new translation will almost inevitably spawn a desire for revisions in the whole liturgy of the church. In fact, one wonders sometimes if the clamour for a new translation is not deliberately raised to do away with our present creeds and liturgy. The fact is that in churches where new translations have been adopted, frequently new liturgical forms are next on the agenda, new hymns are introduced into the songbooks, and new creeds are written. It seems as if the argument for a contemporary translation soon results in a plea for contemporary ways of worship and confessing the faith of the church.


The church possesses a long tradition of sacred music that goes back to the Reformation. While much of this is not and cannot be used in the corporate worship of the church, it is an important part of the heritage of the church. But it has woven into its warp and woof the KJV. One need only thinks of Handel’s Messiah, to realize what would happen to this rich and beautiful musical tradition, if the KJV were abandoned.

It is but a short time before the Lord returns. For four centuries the KJV has served the church well. Would it not be to the church’s advantage to retain such a precious tradition in the little time that remains? One thing we know. When persecution comes, our Bibles will be taken from us and the only Word of God we shall retain is that which we have memorized and hid in our hearts. What easier translation is there to memorize than the rolling cadences of our KJV? It is the Bible for us and our children.

By Prof. Herman Hanko – (Retired Professor of New Testament and Church History in the Protestant Reformed Seminary).

Peace Protestant Reformed Church18423 Stony Island Ave. • Lansing, IL 60438 (PRC Web page – http://www.prca.org)

(James R Hamilton, May 2018)

On Your Mark!

fullsizeoutput_314On Being an Over-comer


How do you reach the mark, the goal set for you by Jesus Christ (Philippians 3.14)? How do I not only end the race but win it? How do I not join the failures, the defeated millions who never come to realize the potential that could be theirs in Christ? How do I capitalize on the grace God has invested in me (Matthew 25 14- 30)? I want to be a winner! I don’t want to simply crawl unnoticed through the gates of heaven, I don’t want to just make it. I want a great, an abundant entrance! I want God to throw open wide the gates of his kingdom (2Peter 1:11), and welcome me, with well done! Imagine a scene at Westminster Abbey, in London, the Monarch is about to arrive, there’s the hub-bub of noise, people chatting, moving, the folk of no great importance coming and going. But then the royal car arrives, the doors are thrown wide open, and one by one people stop talking, a great hush falls upon the place, and then just as the royal figure steps up to the entrance, as one, all rise and a mighty crescendo, a fanfare of trumpets fills the whole abbey. A great, a super, abundant entrance! That’s the way we want to enter heaven, not crawl through the back door.

Overcoming the Obstacles

But how? Paul, the Apostle, speaks of straining towards the mark, to the end of the race that is (Philippians 3.14), it’s his goal, his mission statement. He wants to achieve the prize that is his from the God who is calling him up to heaven. But between us and that same goal lies so much, there are the accusations, other people, Christians included. There’s the condemnation of Satan, there’s trouble, calamity, so much disappointment, fears about today and worries about tomorrow. And then, after overcoming all these, there is death, ugh! Well God promises in his word, none of these things can ever separate us from his love in Jesus Christ (Romans 8.35-39). He has promised overwhelming victory. It is there for the taking. But taken it must be, by faith. Not a passive faith, but a working, doing faith. When Paul says he strains, that means he works at it. He says elsewhere “I labour, striving according to His working, which worketh in me mightily” (Colossians 1.29), I work very hard at this, as I depend on Christ’s mighty power. Of course, Paul speaks there of his ministry, but the principle applies to every area of Christian living. As we work, strain toward the mark, depending on the power of Jesus, we get the grace, the power to overcome, to win, to reach the mark.

Secret Strength in the Seed

What were we given the Bible for? For some, it is no more than a textbook to be studied. For some, it is the gathering of, a quest for knowledge, information. For others, it’s to pass exams. No, listen up! God gave us his word, first of all,  to teach us how to be reconciled to Him and to live unto Him. This is how you do it, become like Christ Jesus, God says. But that mark will never be reached without the word of God, the Bible. And that is why these notes on Mark’s copy of the good news are so important. Not that you become more clever, or are able to teach and correct others, or can pass anyone’s test of knowledge. But that you may become a winner, know that you have the assurance of God’s overwhelming victory of love. As we put the effort into it, day by day, no matter how hard we find it, as we strain toward the mark, God’s grace flows toward us, encouraging, strengthening, giving us victory in the midst of our failures, disappointments, all the calamities that life can throw at us. So get ready, on your mark, get set. As we wind our way through Mark’s gospel we are going to have a life-changing encounter with God, he is going to speak to us, tell us things we never knew, experience things we never dreamed possible, at times it will be a strain, but at the end of those days we will not be the same people as before. That is guaranteed! Are you ready? On your mark!

Getting the Best Out of God’s Word

Perhaps a suggested method of use would help. A time of prayer asking God, the Holy Spirit to enlighten, to give you understanding. To sing a Psalm or Hymn of praise as you devote yourself to Jesus each day. You can be greatly enriched by reading other passages of the Bible too, maybe a chapter from the Old Testament and a chapter from the New Testament, and then to read the appropriate passage from Mark’s Gospel that we are studying, following with a careful reading and checking all the cross-references as you go. This could be followed by a time of serious and prayerful consideration of what has been read. This I believe can only enrich your soul and increase, heighten your spiritual life, thanking and praising God for his kindness to you. Of course, all this takes time, but any time set apart for God is imperative for the Christian life if you are to grow, stay healthy, be strong, overcome evil, practise good, serve the Lord in righteousness. Be strong in the Lord! But you can’t be that without the Word of God dwelling in you richly.

I hope I trust, I pray that God will bless you as you use study his word, that you may be inspired to closer walk with God, in the victory he has provided for you as you walk by faith in Jesus.

In Praise of God’s Word

Thy word O Lord, I love to keep,
To live and meditate;
It shows my sin, it makes me weep,
And all transgression hate.Thy word O God, it breaks my heart,
It causes me to yearn;
Something, Someone, a brand new start,
A way I cannot earn.

Thy word O Lord, it is my hope,
My peace, my joy, my all;
It points me to the Christ of God,
My Saviour and my all.

Thy word O Lord leads to the Lamb,
The bloodshed on the cross;
To guilt removed, to sin destroyed,
I cannot suffer loss.

Thy word O Lord, my lamp shall be,
Thou art the Holy Oil;
Thy light increase, my love to Thee,
To rest from all my toil.

Thy word O Lord will lead me home,
And never shall it fail;
It’s truth, it’s light, it’s always right,
That’s why I will prevail.

(©️James R Hamilton, May 2018)


Account of the Persecutions in the Valleys of Piedmont!

The way, the truth and the life!

The Persecutions in the Valleys of Piedmont:

Many of the Waldenses, to avoid the persecutions to which they were continually subjected in France, went and settled in the valleys of Piedmont, where they increased exceedingly, and flourished very much for a considerable time.
Though they were harmless in their behavior, inoffensive in their conversation, and paid tithes to the Roman clergy, yet the latter could not be contented, but wished to give them some disturbance: they, accordingly, complained to the archbishop of Turin that the Waldenses of the valleys of Piedmont were heretics, for these reasons:# That they did not believe in the doctrines of the Church of Rome.
# That they made no offerings or prayers for the dead.
# That they did not go to Mass.
# That they did not confess, and receive absolution.
# That they did not believe in purgatory, or pay money to get the souls of their friends out of it.

Upon these charges, the archbishop ordered a persecution to be commenced, and many fell martyrs to the superstitious rage of the priests and monks.
At Turin, one of the reformed had his bowels torn out, and put in a basin before his face, where they remained in his view until he expired. At Revel, Catelin Girard being at the stake, desired the executioner to give him a stone; which he refused, thinking that he meant to throw it at somebody; but Girard assuring him that he had no such design, the executioner complied, when Girard, looking earnestly at the stone, said, “When it is in the power of a man to eat and digest this solid stone, the religion for which I am about to suffer shall have an end, and not before.” He then threw the stone on the ground and submitted cheerfully to the flames. A great many more of the reformed were oppressed, or put to death, by various means, until the patience of the Waldenses being tired out, they flew to arms in their own defence, and formed themselves into regular bodies.
Exasperated at this, the bishop of Turin procured a number of troops, and sent against them; but in most of the skirmishes and engagements the Waldenses were successful, which partly arose from their being better acquainted with the passes of the valleys of Piedmont than their adversaries, and partly from the desperation with which they fought; for they well knew, if they were taken, they should not be considered as prisoners of war, but tortured to death as heretics.
At length, Philip VII, Duke of Savoy, and supreme lord of Piedmont determined to interpose his authority, and stop these bloody wars, which so greatly disturbed his dominions. He was not willing to disoblige the pope, or affront the archbishop of Turin; nevertheless, he sent them both messages, importing that he could not any longer tamely see his dominions overrun with troops, who were directed by priests instead of officers, and commanded by prelates instead of generals; nor would he suffer his country to be depopulated, while he himself had not been even consulted upon the occasion.
The priests, finding the resolution of the duke, did all they could to prejudice his mind against the Waldenses; but the duke told them, that though he was unacquainted with the religious tenets of these people, yet he had always found them quiet, faithful, and obedient, and therefore he determined they should be no longer persecuted.
The priests now had recourse to the most palpable and absurd falsehoods: they assured the duke that he was mistaken in the Waldenses for they were a wicked set of people, and highly addicted to intemperance, uncleanness, blasphemy, adultery, incest, and many other abominable crimes; and that they were even monsters in nature, for their children were born with black throats, with four rows of teeth, and bodies all over hairy.
The duke was not so devoid of common sense as to give credit to what the priests said, though they affirmed in the most solemn manner the truth of their assertions. He, however, sent twelve very learned and sensible gentlemen into the Piedmontese valleys, to examine into the real character of the inhabitants.
These gentlemen, after travelling through all their towns and villages, and conversing with people of every rank among the Waldenses returned to the duke, and gave him the most favorable account of these people; affirming, before the faces of the priests who vilified them, that they were harmless, inoffensive, loyal, friendly, industrious, and pious: that they abhorred the crimes of which they were accused; and that, should an individual, through his depravity, fall into any of those crimes, he would, by their laws, be punished in the most exemplary manner. “With respect to the children,” the gentlemen said, “the priests had told the grossest and ridiculous falsities, for they were neither born with black throats, teeth in their mouths, nor hair on their bodies, but were as fine children as could be seen. And to convince your highness of what we have said, (continued one of the gentlemen) we have brought twelve of the principal male inhabitants, who are come to ask pardon in the name of the rest, for having taken up arms without your leave, though even in their own defence, and to preserve their lives from their merciless enemies. And we have likewise brought several women, with children of various ages, that your highness may have an opportunity of personally examining them as much as you please.”
The duke, after accepting the apology of the twelve delegates, conversing with the women, and examining the children, graciously dismissed them. He then commanded the priests, who had attempted to mislead him, immediately to leave the court; and gave strict orders, that the persecution should cease throughout his dominions.
The Waldenses had enjoyed peace many years, when Philip, the seventh Duke of Savoy, died, and his successor happened to be a very bigoted papist. About the same time, some of the principal Waldenses proposed that their clergy should preach in public, that every one might know the purity of their doctrines: for hitherto they had preached only in private, and to such congregations, as they well knew to consist of none but persons of the reformed religion.
On hearing these proceedings, the new duke was greatly exasperated, and sent a considerable body of troops into the valleys, swearing that if the people would not change their religion, he would have them flayed alive. The commander of the troops soon found the impracticability of conquering them with the number of men he had with him, he, therefore, sent word to the duke that the idea of subjugating the Waldenses, with so small a force, was ridiculous; that those people were better acquainted with the country than any that were with him; that they had secured all the passes, were well armed, and resolutely determined to defend themselves; and, with respect to flaying them alive, he said, that every skin belonging to those people would cost him the lives of a dozen of his subjects.
Terrified at this information, the duke withdrew the troops, determining to act not by force, but by stratagem. He, therefore, ordered rewards for the taking of any of the Waldenses, who might be found straying from their places of security; and these, when taken, were either flayed alive or burnt.
The Waldenses had hitherto only had the New Testament and a few books of the Old, in the Waldensian tongue; but they determined now to have the sacred writings complete in their own language. They, therefore, employed a Swiss printer to furnish them with a complete edition of the Old and New Testaments in the Waldensian tongue, which he did for the consideration of fifteen hundred crowns of gold, paid him by those pious people.
Pope Paul the third, a bigoted papist, ascending the pontifical chair, immediately solicited the parliament of Turin to persecute the Waldenses, as the most pernicious of all heretics.
The parliament readily agreed, when several were suddenly apprehended and burnt by their order. Among these was Bartholomew Hector, a bookseller and stationer of Turin, who was brought up a Roman Catholic, but having read some treatises written by the reformed clergy, was fully convinced of the errors of the Church of Rome; yet his mind was, for some time, wavering, and he hardly knew what persuasion to embrace.
At length, however, he fully embraced the reformed religion and was apprehended, as we have already mentioned, and burnt by order of the parliament of Turin.
A consultation was now held by the parliament of Turin, in which it was agreed to send deputies to the valleys of Piedmont, with the following propositions:

\# That if the Waldenses would come to the bosom of the Church of Rome, and embrace the Roman Catholic religion, they should enjoy their houses, properties, and lands, and live with their families, without the least molestation.
\# That to prove their obedience, they should send twelve of their principal persons, with all their ministers and schoolmasters, to Turin, to be dealt with at discretion.
\# That the pope, the king of France, and the Duke of Savoy approved of, and authorized the proceedings of the parliament of Turin, upon this occasion.
\# That if the Waldenses of the valleys of Piedmont refused to comply with these propositions, persecution should ensue, and certain death is their portion.

To each of these propositions the Waldenses nobly replied in the following manner, answering them respectively:

\# That no considerations whatever should make them renounce their religion.
\# That they would never consent to commit their best and most respectable friends, to the custody and discretion of their worst and most inveterate enemies.
\# That they valued the approbation of the King of kings, who reigns in heaven, more than any temporal authority.
\# That their souls were more precious than their bodies.

These pointed and spirited replies greatly exasperated the parliament of Turin; they continued, with more avidity than ever, to kidnap such Waldenses as did not act with proper precaution, who were sure to suffer the cruellest deaths. Among these, it, unfortunately, happened, that they got hold of Jeffery Varnagle, minister of Angrogne, whom they committed to the flames as a heretic.
They then solicited a considerable body of troops of the king of France, in order to exterminate the reformed entirely from the valleys of Piedmont; but just as the troops were going to march, the Protestant princes of Germany interposed, and threatened to send troops to assist the Waldenses if they should be attacked. The king of France, not caring to enter into a war, remanded the troops and sent word to the parliament of Turin that he could not spare any troops at present to act in Piedmont. The members of the parliament were greatly vexed at this disappointment, and the persecution gradually ceased, for as they could only put to death such of the reformed as they caught by chance, and as the Waldenses daily grew more cautious, their cruelty was obliged to subside, for want of objects on whom to exercise it.
After the Waldenses had enjoyed a few years tranquillity, they were again disturbed by the following means: the pope’s nuncio coming to Turin to the Duke of Savoy upon business, told that prince he was astonished he had not yet either rooted out the Waldenses from the valleys of Piedmont entirely, or compelled them to enter into the bosom of the Church of Rome. That he could not help looking upon such conduct with a suspicious eye, and that he really thought him a favorer of those heretics, and should report the affair accordingly to his holiness the pope.
Stung by this reflection, and unwilling to be misrepresented to the pope, the duke determined to act with the greatest severity, in order to show his zeal and to make amends for former neglect by future cruelty. He, accordingly, issued express orders for all the Waldenses to attend Mass regularly on pain of death. This they absolutely refused to do, on which he entered the Piedmontese valleys, with a formidable body of troops, and began a most furious persecution, in which great numbers were hanged, drowned, ripped open, tied to trees, and pierced with prongs, thrown from precipices, burnt, stabbed, racked to death, crucified with their heads downwards, worried by dogs, etc.
Those who fled had their goods plundered, and their houses burnt to the ground: they were particularly cruel when they caught a minister or a schoolmaster, whom they put to such exquisite tortures, as are almost incredible to conceive. If any whom they took seemed wavering in their faith, they did not put them to death, but sent them to the galleys, to be made converts by dint of hardships.
The cruellest persecutors, upon this occasion, that attended the duke, were three in number, viz. 1. Thomas Incomel, an apostate, for he was brought up in the reformed religion, but renounced his faith, embraced the errors of popery and turned monk. He was a great libertine, given to unnatural crimes, and sordidly solicitous for plunder of the Waldenses. 2. Corbis, a man of a very ferocious and cruel nature, whose business was to examine the prisoners. 3. The provost of justice, who was very anxious for the execution of the Waldenses, as every execution put money in his pocket.
These three persons were unmerciful to the last degree; and wherever they came, the blood of the innocent was sure to flow. Exclusive of the cruelties exercised by the duke, by these three persons, and the army, in their different marches, many local barbarities were committed. At Pignerol, a town in the valleys, was a monastery, the monks of which, finding they might injure the reformed with impunity, began to plunder the houses and pull down the churches of the Waldenses. Not meeting with any opposition, they seized upon the persons of those unhappy people, murdering the men, confining the women, and putting the children to Roman Catholic nurses.
The Roman Catholic inhabitants of the valley of St. Martin, likewise, did all they could to torment the neighboring Waldenses: they destroyed their churches, burnt their houses, seized their properties, stole their cattle, converted their lands to their own use, committed their ministers to the flames, and drove the Waldenses to the woods, where they had nothing to subsist on but wild fruits, roots, the bark of trees, etc.
Some Roman Catholic ruffians having seized a minister as he was going to preach, determined to take him to a convenient place, and burn him. His parishioners having the intelligence of this affair, the men armed themselves, pursued the ruffians, and seemed determined to rescue their minister; which the ruffians no sooner perceived than they stabbed the poor gentleman, and leaving him weltering in his blood, made a precipitate retreat. The astonished parishioners did all they could to recover him, but in vain: for the weapon had touched the vital parts, and he expired as they were carrying him home.
The monks of Pignerol having a great inclination to get the minister of a town in the valleys, called St. Germain, into their power, hired a band of ruffians for the purpose of apprehending him. These fellows were conducted by a treacherous person, who had formerly been a servant to the clergyman, and who perfectly well knew a secret way to the house, by which he could lead them without alarming the neighbourhood. The guide knocked at the door and being asked who was there, answered in his own name. The clergyman, not expecting any injury from a person on whom he had heaped favours, immediately opened the door; but perceiving the ruffians, he started back, and fled to a back door; but they rushed in, followed, and seized him. Having murdered all his family, they made him proceed towards Pignerol, goading him all the way with pikes, lances, swords, etc. He was kept a considerable time in prison, and then fastened to the stake to be burnt; when two women of the Waldenses, who had renounced their religion to save their lives, were ordered to carry fagots to the stake to burn him; and as they laid them down, to say, “Take these, thou wicked heretic, in recompense for the pernicious doctrines thou hast taught us.” These words they both repeated to him; to which he calmly replied, “I formerly taught you well, but you have since learned ill.” The fire was then put to the fagots, and he was speedily consumed, calling upon the name of the Lord as long as his voice permitted.
As the troops of ruffians, belonging to the monks, did great mischief about the town of St. Germain, murdering and plundering many of the inhabitants, the reformed of Lucerne and Angrogne, sent some bands of armed men to the assistance of their brethren of St. Germain. These bodies of armed men frequently attacked the ruffians, and often put them to the rout, which so terrified the monks, that they left the monastery of Pignerol for some time until they could procure a body of regular troops to guard them.
The duke not thinking himself so successful as he at first imagined he should be, greatly augmented his forces; he ordered the bands of ruffians, belonging to the monks, to join him, and commanded that a general jail-delivery should take place, provided the persons released would bear arms, and form themselves into light companies, to assist in the extermination of the Waldenses.
The Waldenses, being informed of the proceedings, secured as much of their properties as they could, and quitted the valleys, retired to the rocks and caves among the Alps; for it is to be understood that the valleys of Piedmont are situated at the foot of those prodigious mountains called the Alps or the Alpine hills.
The army now began to plunder and burn the towns and villages wherever they came; but the troops could not force the passes to the Alps, which were gallantly defended by the Waldenses, who always repulsed their enemies: but if any fell into the hands of the troops, they were sure to be treated with the most barbarous severity.
A soldier having caught one of the Waldenses, bit his right ear off, saying, “I will carry this member of that wicked heretic with me into my own country, and preserve it as a rarity.” He then stabbed the man and threw him into a ditch.
A party of the troops found a venerable man, upwards of a hundred years of age, together with his granddaughter, a maiden, of about eighteen, in a cave. They butchered the poor old man in the most inhuman manner, and then attempted to ravish the girl when she started away and fled from them; but they pursuing her, she threw herself from a precipice and perished.
The Waldenses, in order the more effectually to be able to repel force by force, entered into a league with the Protestant powers of Germany, and with the reformed of Dauphiny and Pragela. These were respectively to furnish bodies of troops; and the Waldenses determined, when thus reinforced, to quit the mountains of the Alps, (where they must soon have perished, as the winter was coming on,) and to force the duke’s army to evacuate their native valleys.
The Duke of Savoy was now tired of the war; it had cost him great fatigue and anxiety of mind, a vast number of men, and very considerable sums of money. It had been much more tedious and bloody than he expected, as well as more expensive than he could at first have imagined, for he thought the plunder would have discharged the expenses of the expedition; but in this he was mistaken, for the pope’s nuncio, the bishops, monks, and other ecclesiastics, who attended the army and encouraged the war, sunk the greatest part of the wealth that was taken under various pretences. For these reasons, and the death of his duchess, of which he had just received intelligence, and fearing that the Waldenses, by the treaties they had entered into, would become more powerful than ever, he determined to return to Turin with his army and to make peace with the Waldenses.
This resolution he executed, though greatly against the will of the ecclesiastics, who were the chief gainers, and the best pleased with revenge. Before the articles of peace could be ratified, the duke himself died, soon after his return to Turin; but on his deathbed, he strictly enjoined his son to perform what he intended, and to be as favourable as possible to the Waldenses.
The duke’s son, Charles Emmanuel, succeeded to the dominions of Savoy, and gave a full ratification of peace to the Waldenses, according to the last injunctions of his father, though the ecclesiastics did all they could to persuade him to the contrary.

(Fox’s Book of Martyrs By John Fox)

(James R Hamilton, February 2017)
Sermon Audio

Notes on the Exodus! (130)

“Exposing the Exodus”

The way, the truth and the life!

The Destruction of Egypt  (Chapter 14 Verses 15-31)

The deliverance of Israel spells judgment for Egypt. Zion is redeemed by judgment. We see this time and again through redemptive history. The last plague poured out upon Egypt broke their power, their resistance. But they are still not humbled. There may be fear, there may be sorrow and grief but without the sorrow that leads to a biblical repentance, the end is more God hardness, “for godly sorrow worketh repentance to salvation” (2Corinthians 7:10). The further hardening is evidenced by their recovery from the fear caused by the last plague. Now they are in hot pursuit of the Hebrews again (v23). And that to their certain and final destruction (v23-25). Pharaoh’s intelligence service informs him that the Israelites are trapped. But after what he has already seen, i.e., the power of God at work in destroying his nation. And Egypt’s infrastructure razed to ground zero. Plus what he sees here before his eyes ought you would think to at least warn him of imminent danger. But here is the fury of blind rage against the Almighty (Psalm 2). The wind, the walls of water, the darkness, the manifestations of the wrath of God are screaming in his face! Blinded by enmity against and hatred of God (Romans 8:7). The awful black raging look of Jehovah is upon the Egyptians (v24). He is about to strike in wrath. Their fall is great (v26-28). Again the rod of Moses is lifted (v27). The walls of water begin to crumble and fall, the Egyptians try to turn back but it’s too late. God shakes off his enemies in the raging waters of the Red Sea, overtaken and swallowed up in judgment. O don’t leave it too late, “now is the accepted time; behold, now is the day of salvation” (2Corinthians 6:2). “Knowing, therefore, the terror of the Lord, we persuade men….as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him (2Corinthians 5:11, 20-21). God is glorified in both the salvation of his people and the judgment of the wicked. The Lord hath made all things for himself: yea, even the wicked for the day of evil” (Proverbs 16:4).

This signifies the salvation of the church and the judgment of the world. It is a down payment a guarantee of what is to come at the end of the age. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat” (2Peter 3:10-12). The ruin of the ungodly will be great, “he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great” (Luke 6:49). Pharaoh heard, Pharaoh saw the manifestations of God’s power but he would have none of it, he perished and took his army down with him. Now amongst God’s people there is both fear and salvation (v29-31). Noah and his family were saved in the judgment upon the then world by a flood. Israel is saved here in the judgment of Egypt is delivered by the hand of God. Times are often dark for God’s covenant people, seemingly hopeless even. But God has promised, he has pledged himself to us and his promise of a future paradise, the real promised land is not empty hope. Jehovah, our faithful covenant Lord, remains true to his name, faithful. He always and always will deliver his church. Here typically through the Red Sea, in reality through Christ and his finished work, our only hope of salvation (John 14:6; Acts 4:12). Behold! The sufficiency and salvation of the Lord (Hebrews 7:25). Who has the ability to deliver his elect in every circumstance 0f life and whatever the world has to through at us? Only believe (Mark 9:23)!

(© James R Hamilton, written Spring, 2015)
Sermon Audio

Notes on the Exodus! (128)

“Exposing the Exodus”

The way, the truth and the life!

The Divine Glory  (Chapter 14 Verses 15-31)

The sheer logistics of this move is a nightmare without the added threat of the Egyptian armies coming at the people of Israel. They hit the panic button. But that doesn’t alter anything, it’s not only unproductive it is destructive, paralysing. The thing to do is to stop and think, and think in terms of what God has said and promised. This way you begin to see and realise the sufficiency and the trustworthiness of God. That way faith is also encouraged and strengthened for the future. Of course, it’s the Devil who seeks to destroy our faith and peace. Our safety is in the Lord. There is some irony in the complaints of Israel (v11). They appear to be obsessed with death, they have been living for too long amidst the tombs and pyramids of Egypt (Proverbs 8:36). There is no true and saving faith with these people at this juncture in their history, the New Testament appears to affirm that. Jesus destroyed most of them (Jude 5). It is only the gospel that reverses this obsession of and terror of death (John 11:25). If anyone has a problem with the signs already performed in the Exodus account, they will have mega problems with this one. Faith needs a promise, this they have (v14). And command needs obedience, go forward (v15). Faith must see the invisible, the salvation of the Lord (Hebrews 11:8). This is a dead end, an impasse, no way out. Only faith, only believing in God. There is a divine impatience with is servant, “wherefore criest thou unto me” (v15)? It’s a time for action not praying. This in faith life is where you move from the theory to the practical. Both are necessary and important. If the theory isn’t right the practice won’t be. We need to study, meditate, engross ourselves in the theory, in God’s word. Only then are we ready for action. The thing is these people have heard and seen enough, they ought by this time to be trusting in God. This is a test to see to discover faith. There are times when God takes and leaves us in extremities for this end, to test and to discover faith before he puts forth his hand to deliver. See the book of Job for example. See the trials of the apostles (2Corinthians 1:8-9).

God would have us look to him, do what he says, even when it seems beyond us. Then he works, opens a way, and we get the benefit, our faith is increased (Hebrews 11:29). Otherwise, our pilgrim walk would be by sight and not faith (2Corinthians 5:7). The Lord begins to open up the way, but not completely, each step forward is a fresh step of faith (v16). Such is the way of faith in any generation, even now. Yes, there is fear, confusion, sometimes totally baffled, but God isn’t. He always knows what he is doing and going to do. It is afterwards, we look back afterwards, then understand what God was doing. We must keep in mind that God is doing things here, he is judging Egypt and he is delivering Israel. Yes, unlike me God can do more than one thing at once. Both are for his own glory (v17-18). The Egyptians would not plough into the see were they not blinded, “God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear” (Romans 11:8). The secret counsel of God’s purposes are being worked out here, that is, “the purpose of God according to election might stand, not of works, but of him that calleth” (Romans 9:11). There is a double sign, miracle here. Israel, God’s covenant people are saved (v13a). Egypt, i.e, the unbelieving world is destroyed (v13b). The full final weight of God’s justice falls on Egypt. If men will not serve the Lord they will be judged. “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. The ungodly are not so: but are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish Psalm 1:1-6).

(© James R Hamilton, written Spring, 2015)
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