A Critical Examination Of Seven Bible Translations

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GRACE FOCUSINwww.faithalone.orgJANUARY & FEBRUARY 2015A CriticalExamination of SevenThe Usefulnessof FaithBible Translations(PART 1)Is Joseph Prince“Free Grace”?Salvation byInstallment Plan?PLUS: ABUNDANTLY ENTERING THE KINGDOM CREATION: 4199 BC? GENESIS 1-2 AND MORE!

JANUARY / FEBRUARY 2015CONTENTS3 Letter from the Editor22 Evangelical Views ofthe Creation Account inGenesis 1–2By J. Paul Tanner4 A Critical Examination ofSeven Bible Translations(Part 1)By Bob Wilkin24 Abundantly Entering theKingdom (2 Pet 1:10-11)By Ken Yates9 The Usefulness of Faith(James 2:14-26)By David Janssen27 Is Joseph Prince “FreeGrace”?By Shawn Lazar12 Salvation byInstallment Plan?By Phil Congdon31 Q&ABy Bob Wilkin13 The Bookstore17 By Their Fruits You ShallKnow Them (Matthew 7:1520)By Bob Wilkin and ZaneHodges20 Calculating the Date ofCreation and the Flood: AYoung Earth CreationistViewBy J. Paul TannerGRACE IN FOCUSVolume 30, Number 1 2015, by Grace Evangelical SocietyEDITOR-IN-CHIEF Robert N. Wilkin, Ph.D.EDITOR AND DESIGN Shawn LazarASSOCIATE EDITOR Kyle KaumeyerPROOFING Bethany TaylorCIRCULATION Mark “Speedbump” GrayGRACE IN FOCUS is a free, bimonthly magazine about thegospel, assurance, and related issues. For your free U.S.subscription sign up on our website or send your name andaddress to 4851 S I-35 E, Ste. 203, Corinth, TX 76210. If youwould like to make a donation to offset the costs of printingand postage, it would be greatly appreciated.Address changes? Questions? Comments? Prayer requests? Testimonies? Send them all to ges@faithalone.org. Or write to Grace inFocus, 4851 S I-35 E, Suite 203, Corinth, TX 76210.2JANUARY/FEBRUARY 2015

JANUARY / FEBRUARY 2015LETTER FROM THE EDITORIn this issue we enter a new year. It is hard for meto believe it is 2015. Just a few years ago in 1973, Igraduated from college. Time does fly.This issue begins with a critical examination by me ofseven Bible translations in light of some key verses thatare important to Free Grace theology.David Janssen has an article that helps bring out thepractical implications of James’s argument about faith.There is a “Voice from the Past,” where Phil Congdon challenges the idea that God gives us a provisionalsalvation in installments.We have printed an excerpt from our forthcomingTough Texts book, where Zane and I discuss the meaning of “fruits” in Matt 7:15-20.J. Paul Tanner gives us an overview of the Bible’schronology, pointing to the date of creation, followedby a chart of the different Evangelical interpretations ofGenesis 1–2, from more literal to less literal.Ken Yates discusses the meaning of Peter’s sayingthat we should make our calling and election sure(2 Pet 1:10-11), and how it relates to the Messianickingdom.And finally, Shawn responds to the many inquirieswe have received asking whether popular televisionpreacher Joseph Prince is Free Grace.My condolences to Hal Mills and their daughters inthe sudden going-home of Marlene on Dec 4. And mycondolences to Ruth Radmacher and their children onthe passing of Earl on Dec 8. I love the saying he madefamous, “This life is training time for reigning time.”Amen!Every January people make New Year’s resolutions.Here’s mine. May we remain steadfast in the faith nomatter what happens. Whether by life or death, maywe magnify our Lord and Savior. With several publications in the production schedule, we look forward toministering with you in proclaiming the good news ofeternal life.New Year’sResolutionsBob Wilkin, EDITOR-IN-CHIEFJANUARY/FEBRUARY 20153

4JANUARY/FEBRUARY 2015

A Critical Examinationof Seven BibleTranslations(Part 1)BY BOB WILKINThere have been many articles which have evaluated modern Bibletranslations in light of theological concerns, in light of their handlingof the Old and New Testaments, and in terms of their use of Englishstyle.1In this article, which is a modified version of a journal article I wroteon this subject a decade ago, I evaluate seven major translations interms of how they handle passages of special interest to the Grace message. Those seven are the NIV, NASB, NET Bible, HCSB, ESV, KJV, and NKJV.Before I discuss each, I think it is important to explain the difference between theGreek texts that five of these translations utilize versus the other two.BIGSTOCKCritical Text Versus Majority Text TranslationsOf the seven, only the KJV and the NKJV are translating what is often called theMajority Text (MT) of the NT. For example, in 1 John 4:19 the KJV and NKJV includethe word Him after “we love,” but the other five translations do not. The options are:“We love Him because He first loved us” versus “We love because He first loved us.” Theissue here is not translation style. The issue is the Greek manuscripts that they choose totranslate.The KJV and the NKJV translate the Textus Receptus (TR), which in most cases reflectsthe reading of the majority of outstanding Greek manuscripts. The other five translations translate what is called the Critical Text (CT). Though there are thousands ofmanuscripts for most books of the NT, the NIV, NASB, NET, HCSB, and ESV essentiallytranslate three manuscripts (or only two if these three do not agree). In their view thesethree early manuscripts (Aleph, A, and B) were nearly perfect manuscripts and thus whenthey agree, that is the correct reading even if a thousand or more manuscripts contradictthat reading.Here are a few examples of where this impacts Free Grace theology in some way:John 6:47. “He who believes in Me has everlasting life” (MT) versus “He who believeshas everlasting life” (CT).2 John 8. “Look to yourselves, that we do not lose those things we worked for, but thatwe you may receive a full reward” (MT) versus “Watch yourselves, thatdo not lose what we have accomplished , but that you may receive a full reward” (CT, though theNIV reads you in all three places).JANUARY/FEBRUARY 20155

Rev 22:19. “If anyone takes awayfrom the words of the book ofthis prophecy, God shall takeaway his part from the Tree ofLife, from the holy city, and fromthe things which are written inthis book” (MT, CR) versus “Ifanyone takes away God shalltake away his part from the Bookof Life ” (TR). [This is a majorexample of the TR varying fromthe MT.]John 7:53-8:11. The account ofthe woman caught in adulteryis bracketed by the NIV, NASB,ESV, HCSB, and NET, indicatingthose versions all believe thistesting of Jesus is not Scriptureat all. The KJV and NKJV bothconsider this Scripture.Mark 16:9-20. The ending ofMark’s Gospel is not consideredScripture in the NIV, NASB, ESV,HCSB, and the NET Bible. TheKJV and NKJV consider thisScripture.Can Faith SaveHim? James 2:14Note how our seven translationshandle this verse, and especially payattention to the different ways theytranslate the last part of it, i.e., thequestion dealing with the connection between faith and salvation/deliverance. I have italicized keydifferences.KJV: “What doth it profit, mybrethren, though a man say hehath faith, and have not works?Can faith save him?”NKJV: “What does it profit, mybrethren, if someone says he hasfaith but does not have works?Can faith save him?”NASB: “What use is it, mybrethren, if a man says he hasfaith, but has no works? Can thatfaith save him?”NIV: “What good is it, my6JANUARY/FEBRUARY 2015brothers, if a man claims to havefaith but has no deeds? Can suchfaith save him?”NET: “What good is it, mybrothers and sisters, if someoneclaims to have faith but does nothave works? Can this kind of faithsave him?”HCSB: “What good is it, mybrothers, if someone says he hasfaith but does not have works?Can his faith save him?”ESV “What good is it, mybrothers, if someone says he hasfaith but does not have works?Can that faith save him?”“Translatorssometimes find itdifficult to set asidetheir theologicalconvictions whentranslating.”The NIV, NASB, NET, and ESVqualify faith the second time itappears in the verse with wordswhich question the validity of thefaith: “such faith,” “that faith,”“this kind of faith,” or “that faith,”respectively. The KJV and NKJV donot supply the qualifiers. Thoughthe HCSB has a qualifier (“hisfaith”), there is nothing in thequalifier that questions the faith.The Greek merely refers to “thefaith” (he„ pistis). The definitearticle is also used with pistis in thenominative case in vv 17, 20, 22,and 26. Yet in none of these otherplaces do the NIV, NASB, NET,or ESV translate the expression asthat faith, such faith, or this kind offaith. The translators are makingan interpretive decision for thereaders here. The KJV, NKJV, andthe HCSB more accurately represent the Greek, with no pejorativedescription of the faith in question.In addition, the NIV and NETalso seem to be interpreting forthe reader when it translates ean.lege„ tis (literally “if someone says”)as “if a man claims” or “if someone claims.” Yet this destroys theverbal tie here with v 12. There thesame verb, lego„, is used and clearlyit refers to speaking, not claiming.Note even the NIV and NET translations of v 12: “Speak and act asthose who are going to [or will] bejudged by the [or a] law that givesfreedom.”The issue in Jas 1:21–2:26 is thatwe are to be doers and not merelyspeakers. We find the same thingin 1 John 3:16-18. The issue in v 12is saying versus doing, not claiming versus doing. Claiming has apejorative tone. Why wasn’t v 12translated that way then: “Claimand act as those who are going tobe judged ”? The reason is obvious. That isn’t the point in v 12. Theother five translations (KJV, NKJV,NASB, HCSB, ESV) correctly translated ean lege„ tis.The Free Grace person using theNIV or NET is doubly handicappedon this verse. The NASB and ESVusers are also handicapped, but notquite as much. The KJV, NKJV, andHCSB are friendly to the Free Graceposition in this verse since theirtranslation does not try to interpretthe verse for the readers.This passage serves to illustratehow translators sometimes find itdifficult to set aside their theological convictions when translating.If the goal were simply to conveywhat the original language says asclearly as possible in English, then

BIGSTOCK“It is notthe job of atranslatorto explainwhat the textmeans.”they would not resort to this sort ofinterpretive rendering of the text.immoral person, or covetous, oran idolater ”Anyone Named Brother:1 Corinthians 5:11NIV: “But now I am writing toyou that you must not associatewith anyone who calls himself abrother but is sexually immoralor greedy, or an idolater ”The key question here is how thevarious translations handle theGreek words tis adelphos onomazomenos. I have italicized the portion of the translations below thathandle those words.KJV: “But now I have writtenunto you not to keep company, ifany man that is called a brotherbe a fornicator, or covetous, oran idolater ”NKJV: “But now I have writtento you not to keep company withanyone named a brother, who issexually immoral, or covetous, oran idolater ”ESV: “But now I am writing toyou not to associate with anyonewho bears the name of brother ifhe is guilty of sexual immoralityor greed, or is an idolater ”NASB: “But actually, I wrote toyou not to associate with any socalled brother if he should be anNET: “But now I am writing toyou not to associate with anyonewho calls himself a Christian whois sexually immoral, or greedy, oran idolater ”HCSB: “But now I am writingyou not to associate with anyonewho claims to be a believer whois sexually immoral or greedy, anidolater ”In this passage Paul is telling thebelievers in the church of Corinththat they are to judge those whoare inside, not those outside, thechurch (vv 10, 12). If one believesthose inside the church are believers, then Paul is telling the believers in Corinth to separate fromimmoral or covetous or idolatrousbelievers in the church. If, however,one believes that those inside thechurch includes both believers andunbelievers [or false professors],then Paul is telling the believers inCorinth to separate from immoralor covetous or idolatrous unbelievers in the church.If the job of the translator is totranslate and not interpret, thetranslator should seek to make histranslation of this passage as vagueas the original. In this case thefirst two translations, the KJV andNKJV, fit the bill. A Greek participle, onomazomenos, has a literalmeaning of “anyone bearing thename.” The NKJV and ESV get itjust right and the KJV is close. Theother four, the NASB, NIV, HCSB,and NET all interpret this phrasefor the reader rather than translateit.There is nothing in the Greek thatsuggests translations such as “anyso-called brother,” “anyone whocalls himself a brother,” “anyonewho calls himself a Christian,”or “anyone who claims to be abeliever.” The words themselvesand the context strongly suggestthat a genuine believer is in view(compare vv 10 and 12). There isJANUARY/FEBRUARY 20157

also nothing in the text about whatthe person calls himself. The Greekverb to call is not found in thisverse. Nor is the word himself. Norare the words Christian or believer.All these things are artificiallyplaced there.The last four translations reflectan interpretive bias which springsout of Reformed theology. If thereis no such thing as a believer who isimmoral or covetous or an idolater, then Paul isn’t warning aboutbelievers here. But note well thateven if I was convinced this passagewas warning about false professors,I still would translate it “anyonewho bears the name brother” or“anyone named brother.” Thereason is because it is not the job ofa translator to explain what the textmeans. It is his job to give the bestpossible translation and leave theinterpretation to the reader.Conclusion to Part 1In terms of which translation ofthe New Testament best handles theactual text that God gave us, I haveargued that the KJV and NKJVstand out since they alone followthe Majority Text.In terms of the two test verses weconsidered, four of the seven provedbest. In terms of the translation ofJas 2:14, the KJV, NKJV, and theHCSB were best. For 1 Cor 5:11 thebest three were the KJV, NKJV, andthe ESV.All of the seven translationsconsidered are well done and canbe used profitably by believers.However, some of those translationsinterpret, rather than translate,upon occasion, and sometimeswhen they do they introduce interpretations that are antithetical tothe Free Grace position. The readershould be aware of this, regardlessof which translation he uses.Bob Wilkin is the Editor of Grace inFocus Magazine and the Executive Director of Grace Evangelical Society.1. See, for example, Michael A. Lyonsand William A. Tooman, “Three RecentBible Translations: An Old TestamentPerspective,” JETS (September 2003):497-520; Peter H. Davids, “Three RecentBible Translations: A New TestamentPerspective,” JETS (September 2003):521-32; Daniel E. Ritchie, “Three RecentBible Translations: A Literary and StylisticPerspective,” JETS (September 2003):533-45.Investing in EternityYou can make a tax-deductible gift toGrace Evangelical Society.You’re probably wondering, “Why?”Here’s my answer . . .Because your gift to GES has the power to reachunbelievers with the promise of life and to trainand encourage believers with thepower of God’s Word, faithfullyexpounded. It’s an investmentthat has eternal significance.www.faithalone.org8JANUARY/FEBRUARY 2015

The Usefulnessof Faith(James 2:14-26)BIGSTOCKBy David JanssenDo you have china dishes in a chinacabinet at your house? We do. Mywife was given a set when she wasyoung, and ever since we got married, we have been moving boxesof them around with us. Now inSandy, Utah, we even have a niceoak cabinet to hold our china!

“Our faith in Jesus Christ is designed to dogood works as part of our sanctification. Bydoing good works, our faith is useful andbeneficial to others and ourselves.”This last move, though, was the last straw. We neededto either start using the china or get rid of it becausewe almost never used it. Unfortunately, like china ina cabinet, our faith in Jesus Christ can sometimes be“just for display.”In our commitment to accurately interpret Jas 2:1426, we may miss the main application of the text. Jamesis a book about sanctification, written to believersfocusing on their works in vv 2:14-26. It is not aboutour works being part of our justification before God. Asanctification interpretation is critical to understandingthe passage, but applying the main point of the passageto our lives is the final step.Useful Faith?James’ main point: A believer’s faith must be put intoaction to be useful. James makes it clear in the examplehe gives at the beginning of his discussion (2:14-16) thatthe subject of 2:14-26 is “usefulness”. James starts (2:14)and ends (2:16) with similar phrases, both of whichcontain the word “use” (NASB) applied to helping afellow believer with immediate physical needs.“What use is it, my brethren, if . . .” (Jas 2:14 NASB,emphasis added).“. . . what use is that?” (Jas 2:16 NASB, emphasisadded).The topic of this section of James is the usefulness ofa believer’s faith. The word “use” is the idea of “good”(ESV, NIV), “benefit,” or “profit” (NKJV). The pointJames is making is that a believer’s faith is not helpfulto another believer who is hungry unless that believerprovides some food. He is not questioning the readers’faith in Jesus Christ (acknowledged in 2:1), but he isquestioning the present, temporal value of their faith ifthey are not acting on it!Our good works are not a factor in receiving, confirming, proving or maintaining eternal life. Our faithin Jesus Christ is designed to do good works as part ofour sanctification. By doing good works, our faith is10JANUARY/FEBRUARY 2015useful and beneficial to others and ourselves. This is thepoint of Jas 2:14-26.Three Examples of Useful FaithJames includes three examples of faith being useful:1) Giving a fellow believer basic physical supplies theyneed, 2) Abraham being willing to sacrifice his sonIsaac, and 3) Rahab hiding and protecting the Israelispies.By way of application from example 1, our faith isuseful when we provide physical needs to other believers. This is probably the main application James wantsto express to his readers because the next two examplesare unique, specific, historical situations and hence arenot as directly applicable.Providing for the physical needs of a fellow believerwill take a variety of forms depending on the situation.Here are some suggestions of what “meeting physical needs” might look like at a suburban church inAmerica.Giving a family a 200 gift card to a grocery storebecause the father is between jobs, or paying for a 180prescription for someone who doesn’t have the money.Taking three small children for the weekend so theparents can get some much-needed rest. A very realphysical need!Going to court with a friend whose son is facingcharges for stealing, might meet a very real (emotional)need in the family’s life.Providing a free room and board at your house fora few months for a divorced woman who is trying tobecome financially self-sufficient.The Usefulness of Abraham’s FaithApplying the principle of Abraham’s action wouldmean obeying what God tells us to do in His Word.As we obey, we mature spiritually (Abraham’s actionshelped him mature [“perfected” Jas 2:22]). Obedienceis how our faith is made useful. Acknowledging thefact the Lord does not require believers to be willing

BIGSTOCKto sacrifice their children, there aremany other things the Lord doesask us to do which can be very difficult in certain circumstances. Forexample, deciding to be faithful tofocus is not on their lives beingcharacterized by numerous goodworks. Sometimes a specific decision we make to obey the Lordis a key turning point in our life.at the beginning of this section.The bookends (or “inclusio”) of thecontrasting concepts of “use” (Jas2:14,16), and “useless” or “dead” (Jas2:20,26), support the main point of“Sometimes a specific decision we make to obey the Lordis a key turning point in our life.”your very difficult and unresponsive spouse instead of committing adultery has lifelong positiveconsequences including spiritualgrowth.The Usefulness ofRahab’s FaithWe are following Rahab’s example when we protect other believersfrom harm, like Rahab protectedthe Jewish spies from harm. Onceagain, this would be useful for thosebeing protected and for us. Rahab’sfaith was useful enough to deliverher and her relatives from physicaldeath and destruction (Josh 6:23).Today we might help and protect abeliever from being taken advantage of when dealing with legalissues such as taxes and divorce.Turning PointsThe examples of Abraham andRahab are specific decisions madeat critical times in their lives. TheWhether or not we marry a followerof Jesus Christ is certainly an example of a specific, moment-in-timedecision with lifelong significance.This list of three examples inJames is not an exhaustive list ofworks or a complete list of categories because of the frequent use ofthe general word “works” (12 timesin Jas 2:14-26). Rather, it is a shortlist of specific examples to supportthe main point: Our faith needs tobe acted on to be useful.Useless Faith?Stated negatively, James says,“faith without works is useless” (Jas2:20 NASB, emphasis added) andrephrased “faith without works isdead” (Jas 2:26 NASB, emphasisadded). James’ use of the word“dead” means “useless” in this context. He concludes this section witha focus on the uselessness of faithwithout works (Jas 2:20,26) in contrast to the potential usefulness of afaith that takes action (Jas 2:14,16)“usefulness” of a believers faith inthis temporal, physical life.Putting China toGood Use!My wife had no trouble deciding what to do with the china. Ifyou come to our house for lunch ordinner, we will bring out the chinadishes—even if we are serving hotdogs! We put them to good use.How useful is your faith? Do youtake it out of the “china cabinet,”get it dirty, and put it to use? That’swhat it’s designed for.David Janssen is the Equipping Pastor ofGrace Community Bible Church in Sandy,UT.JANUARY/FEBRUARY 201511

Voice from the PastSalvationbyInstallmentPlan?12 Easy PaymentsBy Phil CongdonBIGSTOCKMany Bible teachers are fond of a saying thatgoes like this: “You are saved by faith alone,but the faith that saves is never alone.”Doesn’t that sound neat? It states a fundamentaltruth—that we are saved by faith alone—then turnsaround and states that while it is faith alone thatsaves us, that faith is never alone. This saying is usedto teach the idea that if a person puts their faith inJesus Christ, but doesn’t live a right kind of life, theyaren’t saved. But wait a minute; let’s plug in our logical minds for a minute and see if this is really neat ornonsense.The phrase, “You are saved by faith alone” is obviously true. Scripture repeatedly tells us that it is faithalone without works which saves (e.g., Eph 2:8-9). Butwhat does the second phrase say? Incredibly it saysexactly the opposite. We can paraphrase it this way:“Faith [in Christ] alone saves you, but if your faith [inChrist] is alone, it doesn’t save you.” This kind of illogical thinking allows some theologians to turn the truthof the gospel on its head and make salvation a result offaith plus good works.In response, these teachers state that they do notmean faith works salvation, but rather faith salvation works. But the end result is the same. If I paycash for a car and drive it home, it is no different than ifI were to drive it home and pay for it over the next fewyears. It doesn’t matter when you pay—before or afteryou take possession. If you ever have to do good worksto be saved, then salvation isn’t free, it’s something youearn.The Apostle Paul knew this. That’s why he wrote, “Tothe one who does not work, but believes in Him whojustifies the ungodly, his faith is reckoned as righteousness” (Rom 4:5).Phil Congdon is Pastor of New Braunfels Bible Church in TX.*This article appeared in Grace in Focus in October of 1989.In Memoriam: Marlene Mills went to be with the Lord on Dec4, 2014. Her passing was sudden and unexpected. Marlene and herhusband Hal have been regulars at the GES conference since thebeginning. On Dec 8, Dr. Earl Radmacher, after fighting the goodfight, also departed to be with the Lord. Generations of Radmacher’sstudents, both in and out of the classroom, are continuing his legacy.12JANUARY/FEBRUARY 2015

The BookstoreAbsolutely Free: A Biblical Reply toLordship Salvation (Second Edition)NewZane C. HodgesThis book clearly explains the gospel of God’sfree grace, and how popular theologies tendto confuse faith and works, salvation anddiscipleship, eternal life and eternal rewards.For this second edition, endnotes have beenincorporated into the text or converted intofootnotes, and appendices have been addedthat continue Hodges’s refutation of LordshipSalvation.USD 20.00 Code af2Softcover 272 pagesISBN: 978-0-9883472-0-5The Atonement and Other WritingsZane C. HodgesThis book collects three hard-to-find shorter works byZane Hodges: The Atonement; Jesus, God’s Prophet;and Did Paul Preach Eternal Life? Every student of theBible will have their understanding enriched by thesestudies.USD 15.95 Code atmSoftcover 116 pagesISBN: 9780988347236www.faithalone.orgGRACE EVANGELICALSOCIETY

The Grace New Testament CommentaryAuthors include: Robert N. Wilkin, Zane C. Hodges, Hal M.Haller, Dwight L. Hunt, René A. López, J. B. Bond, and J. PaulTanner.Written from a Conservative, Dispensational, Free Grace perspective. These two volumes explain all the difficult verses thatseem to deny eternal security, eternal rewards, justification byfaith alone, and that make perseverance a condition of kingdomentrance.USD 29.95Hardcover Two Volumes 1334 pagesISBN: 0978877330Code: ntcThe Road to Reward (Second Edition)SaleRobert N. Wilkin25% new material! If everlasting life is a free gift, and believersare eternally secure at the moment of faith, what is our motivation to live for Christ? In the second edition of The Road toReward, Robert N. Wilkin takes us through the Biblical doctrineof eternal rewards at the Judgment Seat of Christ.USD 20.00 / 15.00Softcover 200 pagesISBN: 9780988347229Code: rrThe Role of Works at the Final JudgmentRobert N. Wilkin, Thomas R. Schreiner, James D. G. Dunn,Michael P. Barber.Through a discussion of Biblical texts, this book presents four perspectiveson the role of works at the final judgment including: Robert N. Wilkin, workswill determine rewards but not salvation, and Thomas R. Schreiner, works willprovide evidence that one actually has been saved.USD 17.99Softcover 240 pagesISBN: 0310490332Code fjThe Ten MostMisunderstoodWords in the BibleRobert N. WilkinAn exploration of Biblicalterms everyone knows, andyet few understand.USD 9.95Softcover 221 pagesISBN 0978877381Code: tenSecure and SureRobert N. WilkinAssurance of eternal life isone of the most important,and for many, elusive truths.You can be Secure and Sure.USD 9.95Softcover 252 pagesISBN 096413927Code: sas

aithalone.orgAutumn 2014 / Volume 27 / Number 53ngelical Society35 E, Suite 203h, TX 76210ithalone.orgJournal of the Grace Evangelical Society000 free magazinever 250 free journalugh Autumn 2012)er resources atJournal ofthe GraceEvangelicalSocietyAutumn 2014 / Volume 27 / Number 53The Novelty of Free Grace Theology, Part 2:The Dangers of Following theCommentary TraditionsEditorOur Evangelism Should Be Exegetically SoundRobert N. WilkinThe Two Modes of Humanity,Part 3: Objections and ResponsesPhilippe R. SterlingChrist Died for All: Unlimited Atonement Accordingto Robert D. Preus andZane C. HodgesShawn LazarThe Secret Believer in the Gospel of JohnBob BryantBook ReviewsJournal ofthe GraceEvangelicalSociety100 pages. Two issueseach year. Scholarlyyet practical articlesand reviews.USD 18.50 / 9.25for new or giftsubscriptions.Code: jotgesView website forother special deals.Choose to LiveKen NeffZane C. HodgesThis book addressesthe differences betweenpossessing spiritual life andexperiencing abundant life.First John is all aboutfellowship with God,not tests of life. Secondand Third John arealso explained in thisvaluable commentary.USD 9.95Softcover 232 pagesISBN 97809828394Code: ctlUSD 8.95Softcover 312 pagesISBN 0978877357Code: 1-3johnHarlan Betz—Setting the Stage for Eternity, Code: sse / 14.00Zane C. HodgesRomans:Deliverancefrom WrathThis is the bestcommentary availableon James. The section onJames 2:14-26 has helpedthousands understandthis pivotal passage.Think you know Romans?Hodges will makeyou question thetraditional Evangelicalapproaches.The Epistleof JamesUSD 6.00Softcover 128 pagesISBN 0964139200Code: jasSaleThe Epistlesof JohnZane C. HodgesUSD 24.99Softcover 488 pagesISBN 9780978877361Code: romSteve Elkins—The Roman Road Revisited, Code: rrr / 11.95Zane C. Hodges—Luke (Vol 1), Code: luke-vol 1 / 8.95—Luke (Vol 2), Code: luke-vol 2 / 8.95—Power to Make War, Code: pow / 8.95of Zane Hodges 2 DVD Set / 40.00 /Sale —Best 20.00A Free GracePrimerBeyond Calvinismand ArminianismCollects three of Hodges’sbooks, The Hungry Inherit,The Gospel Under Siege,and Grace in Eclipse.Defends a middle viewof salvation betweenCalvin and Arminius.Zane C. HodgesUSD 9.95 / 7.00Softcover 524 pagesISBN 097887739XCode: fgpHebrewsZane C. HodgesWhat do the NTwarning passages mean?Hodges explains in thispopular commentary.USD 8.95Softcover 103 pagesISBN 098331540XCode: hebSix Secrets ofthe ChristianLifeZane C. HodgesHodges explains howto walk with Godand grow in grace.USD 4.95Softcover 80 pagesISBN 1879534053Code: ssclC. Gordon OlsonGrace Conference MP3s—All MP3s, 15.00 / 10.00 eaLawrence Vance—The Other Side of Calvinism, Code: osc / 29.95TractsUSD 20.00Softcover 467 pagesISBN 0962485071Code: bcaConfrontingCalvinismAnthony BadgerA detailed refutationof the Five Points ofCalvinism from a FreeGrace perspective.USD 24.95 ea.Softcover 397 pagesISBN 1484138113Code: ccGraceRecoveredBill LeeA Free Grace pastor'sresponse to the FivePoin

at all. The KJV and NKJV both consider this Scripture. Mark 16:9-20. The ending of Mark’s Gospel is not considered Scripture in the NIV, NASB, ESV, HCSB, and the NET Bible. The KJV and NKJV consider this Scripture. Can Faith Save Him? James 2:14 Note how our seven translations handle this verse, and especially pay attention to the different .

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