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Can Christians really “bind satan” or “take authority over him?”

Can Christians really “bind satan” or “take authority over him?”

These days it is not uncommon to hear people “praying against Satan,” “binding Satan,” or “taking authority over the Devil.” One question always comes to mind, does the Bible really teach this? If not, what does the Bible teach about him and the Christian’s relationship to him? The answer is that the Bible does not teach that Christians can do any of the three. Here are some things that the Bible does teach about Satan and our relationship to him, not in any particular order:

 

  1. Even the angels do not speak against the Devil

Jude 9 (NKJV)

                  Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!”

In the original language Michael is referred to as an arche angelos, which means a chief or ruling angel. Michael may well be the most powerful of the angels and, yet, he appeals to the Lord as opposed to challenging him directly. If a chief/ruling angel dares not speak against the devil, who are we to do so?

  1. The demons know Jesus and they know who belongs to Him including who has His authority. The consequences of trying to misuse Christ’s authority can get ugly rather quickly.

Acts 19:11-16 (KJV)

11 And God wrought special miracles by the hands of Paul:

12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. 13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?

16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

So the sons of Sceva, trying to use authority they did not have, were literally beaten and overcome by the demonized man. If you think someone is being demonized, it is best to pray for them; leave the casting out to the Holy Spirit.

  1. Christians are commanded to resist the Devil

James 4:7 (KJV)

Submit yourselves therefore to God. Resist the devil, and he will flee from you.

We, as Christians, are to resist the devil. How do we do this? We resist the Devil in the same way Jesus did, with Scripture. When wicked thoughts come, or situations place us in a position to be tempted, the surest way to deal with that is to stand on the Scripture and trust Jesus to deliver you from the situation.

 

There is so much that could be said on the topic of Christians and their relationship to the devil, but this will serve as a starting point for you.

Divine Worship as Judgment Begins

Divine Worship as Judgment Begins

Text: Revelation 4

Several visions of the heavenly throne-room occur in Revelation, usually preceding punitive actions on earth implying divine sovereignty over all earthly events, for events in heaven determine events in the world (7.9–17; 8.1–5; 11.15–19; 14.2–3; 15.2–8; 19.1–10; 21.3–8; see also 1 Kings 22.19–23; Job 1.6–12; 2.1–6).

 

Overview

This chapter is all about praise to God, the Creator of all. In the first vision, John sees the one God enthroned over the whole universe, praised as the Creator of all. This scene provides the setting for the remainder of the book. Faith in one God is at the core of both the Jewish and the Christian faiths (Deut 6:4-5; Mark 12:28-34; Rom 3:30; Gal 3:20; Jas 2:19).

In chapters 4 and 5 we get a glimpse into the Divine Throne Room as YHWH prepares to judge a Christ rejecting world.

Revelation 4

4:1 Come up here. This is not a veiled reference to the rapture of the church, but a command for John to be temporarily transported to heaven “in the Spirit” to receive revelation about future events. The Rapture has occurred somewhere between chapters 3 and 4. We note that it is not mentioned again until chapter 19 and God is specifically calling John into the Throne Room of Heaven to see:

what must take place after these things. According to the outline given in Chapter one and verse 19, this begins the third and final section of the book, describing the events that will follow the church age. We need to be absolutely clear here, the events which are described in chapter four and following do not concern the Church. This is the time of Jacobs Trouble (Jeremiah 30:7) and is for the purification of national Israel.

4:2 throne. This is not necessarily a piece of furniture; it is, however a symbol of sovereign rule and Divine authority (7:15; 11:19; 16:17, 18; Isa 6:1). The Throne is the focus of chapter 4, occurring 13 times, 11 times referring to God’s throne.

4:3 It is unlikely that this is a description of God Himself. More likely what John is describing are the colors he sees as the Lord’s Crown reflects His radiant majesty. jasper. John later describes this stone as “crystal-clear” (21:11). He is probably referring to a diamond, which refracts all the colors of the spectrum in wondrous brilliance. A jasper/diamond would amplify the brilliance of Divine Majesty

sardius. A fiery bright ruby stone named for the city near which it was found (The sardius stone was commonly found near the city of Sardis).

emerald. A cool, emerald-green hue dominates the multi-colored rainbow surrounding God’s throne (cf. Ezekiel 1:28). From the time of Noah, the rainbow became a sign of God’s faithfulness to His Word, His promises, and His Noahic covenant (Genesis 9:12-17).

4:4 twenty-four elders. Their joint rule with Christ, their white garments, and their golden crowns all seem to indicate that these 24 represent the redeemed (verses 9-11; 5:5-14; 7:11-17; 11:16-18; 14:3; 19:4). The question is which redeemed? These Elders cannot be Israel, since the nation is not yet saved, glorified, and coronated. That is still to come at this point in the events of the end. Their resurrection and glory will come at the end of the 7-year tribulation time (Daniel 12:1-3). Tribulation saints aren’t yet saved (7:9, 10). Only one group will be complete and glorified at that point—the church. Here elders represent the church, which sings the song of redemption (5:8-10). They are the overcomers who have their crowns and live in the place prepared for them, where they have gone with Jesus (John 14:1-4). We need, also, to remember that the term elder is used to describe the Sanhedrin, which these are not, and it is also the title of the leaders of the Church. Since the Elder (presbuteros) stands before God to represent the flock, it is logical that the elders mentioned here are analogous to the Church.

4:5 lightning… thunder. Not the fury of nature, but the firestorm of righteous fury about to come from an awesome, powerful God upon a sinful world (8:5; 11:19; 16:18). Much like a storm that blows up on a lake, this is sudden and severe. It will seem like a surprise to the unredeemed world but to God it will not be a surprise but will come at exactly the time He plans for it.

seven Spirits of God. The Holy Spirit in His full perfection.

4:6 sea of glass. There is no sea in heaven (21:1), but the crystal pavement that serves as the floor of God’s throne stretches out like a great, glistening sea (Exodus 24:10; Ezekiel 1:22).

four living creatures. Lit. “four living ones or beings.” These are the most likely cherubim (sing., cherub), those angels frequently referred to in the OT in connection with God’s presence, power, and holiness (Ezekiel 1). Although John’s description is not identical to Ezekiel’s, they are obviously both referring to the same supernatural and indescribable beings (Psalm 80:1; 99:1; Ezekiel 1:4-25

full of eyes. The description of them as being full of eyes is reminiscent of the seraphim in Isaiah chapter 6. However, while these 4 Living Creatures could be seraphim it is more likely they are cherubim. The eyes are metaphoric in nature; although they are not omniscient—an attribute reserved for God alone—these angels have a comprehensive knowledge and perception. Nothing escapes their scrutiny, hence a description of being full of eyes.

4:7 first… like a lion. In what is obviously intended as symbolic language, John compares these 4 beings with 4 of God’s earthly creations. Ezekiel indicates that every cherub has these 4 attributes. The likeness to a lion symbolizes strength and power.

second… like a calf. The image of a calf demonstrates that these beings render humble service to God.

third… face like that of a man. Their likeness to man shows they are rational beings.

fourth… like a flying eagle. The cherubim fulfill their service to God with the swiftness of eagles’ wings.

4:8 full of eyes. See v. 6

Holy, holy, holy. Often God is extolled for His holiness in this 3-fold form, because it is the summation of all that He is—His most salient attribute (Isa 6:3). Here, again, is why I bring up the possibility that the 4 Living Creatures are seraphim. As in Isaiah, these angels call out holy, holy, holy in what is most likely an antiphonal chorus.

who was and who is and who is to come 

This is the eternal nature of who God is. He always has been (Psalm 90:2), He is I AM (Exodus 3:14), and He always will be (eis tus aionos tau aiono) (Revelation 22)

4:10 cast their crowns. Aware that God alone is responsible for the rewards they have received, they divest themselves of all honor and cast it at the feet of their King.

4:11 You created all things. It is the Creator God who set out to redeem His creation.

Heaven’s response to the person of God and to everything He does is praise. The Church joins in that worship. We join in because He is not just our King, He is our Redeemer and for that, we praise Him

NASB Side Column Reference Bible (2017) Review

NASB Side Column Reference Bible (2017) Review

 

Since at least 1973, the Side Column Reference Bible (SCR) has been a mainstay of the New American Standard Bible. It is the “workhorse” Bible for many a pastor, student, missionary, or at-home Christian who wants to know God better. It is the one Bible that I keep going back to, irrespective of which translation that I try to use. Why, though? What is it that makes the SCR the ideal choice in a Bible? I hope to answer that in this review…

 

Disclaimer: Today’s review Bible, the NASB Side Column Reference Bible in black calfskin was provided by the Lockman Foundation at no charge in exchange for an honest review. I was not asked for a positive review, simply an honest one.

 

Product Details from Lockman

A one inch outside margin and over 95,000 cross-references will enhance your daily reading and study. This Bible features a single column of Bible text making reading smooth and steady.

Features

  • 1″ Wide margin
  • Concordance
  • Maps
  • Side-column cross references and text notes
  • Single column, verse format layout
  • Presentation Page
  • Family record section
  • Black Letter
  • 2 Ribbon markers
  • Gold page edges
  • 10-point text size
  • 75″ x 7.00″ x 1.50″

 

To the question of what makes this Bible the ideal choice…

As I have mentioned before, most people have only one Bible that they use on a daily basis; it is an uncommon event for them to purchase a new one and so choosing a new Bible can be a very momentous event (and from what I have been able to participate in at local bookstores, a very emotional one as well). Hopefully this review helps you to make your decision…

 

Translation Choice:

It is no secret that I love the NASB and there is perhaps no choice more important that which English translation that you use. New American Standard Bible is absolutely uncontested as the most literal translation that you can invest your resources in; a sentiment backed up by a number of college professors and pastors that I know. Almost every pastor I know, regardless of what they teach from, owns an NASB and uses it for comparative study. NASB, being the update of the 1901 ASV, well lives up to its tagline that the most literal is now more readable. Some have said that the NASB sounds “wooden/stiff;” I disagree. After 21 years of use, I find the NASB to be as familiar as talking to an old friend.

The Margins

I love wide margin bibles and this is no exception. Margins are 1-inch wide and while I have seen as large as 1.25 in times past, this seems to be the standard size. Every page has these luxurious margins for your notes and personal cross references. In fact, it is this feature alone that makes this your personal bible. No one else will ever put the same content into their Bible.

 

Let’s digress for a moment. There are two brands of pens that I would recommend for writing in your margins and I will link them below.

http://pilotpen.us/categories/ball-point-pens/better-retractable/

F-301 Retractable Ballpoint 0.7mm Assorted 9pk

 

Both of these pen series will provide rich color with little to no bleed through. I have tried a number of different pens and highlighters in various Bibles and I have found that I like the Pilot Better Retractable and the Zebra F-301 the best for writing notes and underlining. Your results may vary. As far as highlighters go, I still have not yet arrived at a product that I like well enough to recommend. 

What do I recommend to write in the margins of your SCR Bible? There really isn’t one specific answer. In some Bibles I like to write key points from a sermon I am listening to. In other Bibles I like to do topical reference lists. With my NASB, I always have at least one that has word studies in it.

 

Notes and References

95,000 references guide you through virtually every possibility of Scripture interpreting Scripture. There are one or two Bibles that offer more references such as the Westminster but, for most pastors, this Bible will go far beyond your daily needs Accompanying the references are translators notes, showing alternate translations as well as what variant Greek manuscripts may or may not have in the text.

 

If you are unfamiliar with a Bible from Foundation Publications (Lockman’s publishing brand) it is somewhat difficult to explain why I think the references are a big deal. There are some other Bibles with excellent references, Concord, ESV Classic, and others but Foundation Publications Reference Bibles stand in a class by themselves, ok maybe Westminster joins them. I always advise people to choose a Bible as if it were going to be the only tool you have to study the Bible ever again and in choosing the SCR you will be sufficiently supplied with tools to study and to teach others. We will talk about additional tools in another section.

 

Size and Portability

This is considered a full size Bible with dimensions of 9.75x7x1.50 inches. To look at it, you would not think it would be easily portable. For a book of its size, I expected it to be a little heavier. I am very parapatetic (I like to walk and talk) and I am also very Italian (I talk with my hands and in both cases there was no issue. While I am not as hard on my Bibles as Dr. Stanley, I do put them through their paces and I am confident that this will hold up nicely.

It was a little big for the pocket I normally use in my laptop bag but easily fits in the main pocket. If you are curious as to which Bibles work well with which briefcases, I have found that Solo and Swiss Gear do nicely. When you are traveling, this Bible should fit in most luggage or laptop bags easily.

Cover & Binding

As would be expected, the SCR uses a smythe sewn binding. In regular English, that means that it is sewn together so that you do not have to worry about chunks of the Bible falling out (I live in Arizona and have made the mistake of leaving a glued Bible in the car. That is not a cleaning bill I plan to get again). It also means it will lay flat, ready for study, no matter which book you open to. This particular method would allow, if you were so inclined and I am not, for folding your Bible in half. I am not inclined to do that because eventually it will damage the spine.

The calfskin for the cover is very soft and limp. It does not rival the venerable 2002 edition but I do not really see anything to complain about; it is what I expect from an ironed calfskin cover. The calfskin SCR is leather lined for an even softer more supple feel.

 

Caring for your calfskin

For some of you, this may be your first calfksin Bible and I want to add a little note. The most important advice I can give you is to use it. Your skin has natural oils that will keep the leather soft and supple. Do not use household oils. If you need a particular product, I recommend you contact Leonards Books and they can give you several ideas.

 

How long should this SCR last? That will depend on you, the user. With proper care, I could see 20 years of use before a rebind would be needed; here in the desert that might be closer to 10. The block itself could last 50 years.

 

The Paper

At last we come to it, the major concern of those buying Bibles today, the paper…

How you view the paper is largely dependent upon your experience with other Bibles. I would classify this as a semi-premium Bible because of its price point. I have 4 versions of the SCR, 1973, 2002, 2013, and 2017. The 2002 has the best paper of the three. That being said…

I like the paper. There isn’t really see through like there was on the 2013 edition. Comparatively speaking, the 2013 SCR was no where near as bad as some of the garbage other publishers try to pass off as a quality Bible. Some people are super particular and if they see any shadow, at all, they don’t like the book. Those folk will not like this edition. Others, like myself, are more realistic and will note that even though you see a little shadowing, you cannot read the text on the opposite side of the page like you can in other Bibles.

I want to write in this Bible, what will happen? Earlier, I mentioned two series of pens that I recommend; if you use these, you will be fine. You should not experience bleed through. I cannot speak to any liquid highlighters as I do not plan to try them. The gel and dry-liners should not have any issue either.

Here is some official information from Lockman:

“New:

30 gsm, 1520 pages per inch

Whiteness ~84

Opacity ~83

 

Past/current paper:

28 gsm, PPI 1350

Whiteness ~87

Opacity ~77

 

The new paper is a brighter color which provides better contrast with the print. It’s smoother and more consistent in opacity across the page. It’s more thin reducing the thickness.

 

It will take a while for the new editions to filter into distribution depending on binding and there will be a mix of edition for quite a while. There is not a way to tell when purchasing, so the new ones will get out over time and I don’t know how long that will take.”

 

I am pleased with the paper overall.

 

Tools

The other tools that are available are the NASB Concordance, Book Introductions and Maps. These are fairly uniform across Foundation Publications products so there is not much needing to be said.

Final Thoughs

This is an excellent Bible. I give it a 9.5/10. I am only taking half a point off for lack of goatskin as a cover option. While we wait for the new update, I commend this Bible to you for your daily study and ministry needs.

 

**Additional/better pictures to follow**

 

Yeshua (A Note From the Complete Jewish Study Bible)

Yeshua (A Note From the Complete Jewish Study Bible)

Yeshua was a common alternative form of the name Y’hoshua or Joshua in later books of the Hebrew Bible and among Jews of the Second Temple period. The name corresponds to the Greek spelling Iesous, from which through the Latin Iesus comes the English spelling Jesus.

The first letter in the name Yeshua (Jesus) is the yod. Yod represents the “Y” sound in Hebrew. Many names in the Bible that begin with yod are mispronounced by English speakers because the letter was transliterated in English Bibles with the letter “J” rather than “Y.” This is because in early English, the letter “J” was pronounced the way we pronounce “Y” today. All proper names in the Hebrew Bible were transliterated into English according to their Hebrew pronunciation; but when English pronunciation shifted to what we know today, these transliterations were not altered. Thus, such Hebrew place names as Ye-ru-sha-la-yim, Ye-ri-cho, and Yar-den have become known to us as Yerushalayim, Jericho, and Jordan. Hebrew personal names such as Yo-nah, Yi-shai, and Ye-shu-a have become known to us as Jonah, Jesse, and Jesus.

The Hebrew spelling of Yeshua appears in some later books of the Hebrew Bible, once for Joshua the son of Nun, and twenty-eight times for Joshua the High Priest and other priests called Jeshua—although these same priests are also given the spelling Joshua in the books of Haggai and Zechariah. Yeshua differs from the usual Hebrew Bible spelling of Joshua (Y’hoshua), found two-hundred eighteen times in the Hebrew Bible. It also differs from the Hebrew spelling Yeshu, which is found in Ben Yehuda’s dictionary and used in most secular contexts in modern Hebrew to refer to Jesus of Nazareth, though the Hebrew spelling Yeshua is generally used in translations of the New Testament into Hebrew and used by Hebrew-speaking Christians in Isra’el. The name Yeshua is also used in Israeli Hebrew historical texts to refer to other people called Joshua recorded in Greek texts, such as Jesus ben Ananias and Jesus ben Sira. The name Yeshua means “The Lord’s Salvation” or “Cry Out to the Lord for Help.”

The 7 Churches in Revelation (used by permission of Turning Point)

The 7 Churches in Revelation (used by permission of Turning Point)

This week’s lesson is the 7 Churches in Revelation. The notes you will find today are from my pastor, David Jeremiah.  You can find the notes and additional resources at http://www.davidjeremiah.org/site/articles/seven-churches-of-revelation-bible-study.aspx

While exiled on the island of Patmos, the apostle John received a revelation from Jesus Christ that we now call the book of Revelation. In this vision, Christ gave John seven messages for seven first-century churches in Asia Minor. Read on to discover why Christ wanted to speak to these seven churches and what the messages mean for us today. Watch and listen to these messages here.

1. EPHESUS: THE LOVELESS CHURCH (REVELATION 2:1-7)

The church of Ephesus had many positive qualities; Christ commended them in five specific ways—they were dynamic, dedicated, determined, disciplined, and discerning (Revelation 2:2-3). But verse 4 reveals where they went wrong. “Nevertheless, I have this against you, that you have left your first love.” Everything about the Ephesian church looked good on the outside, but inwardly they had heart trouble. Their devotion to Christ was waning.

If you find yourself in this place with your relationship with Christ, here is a three-part formula on how to return to your first love.

Remember

“Remember therefor from where you have fallen” (Revelation 2:5).

If we have left something or someone, the first step is to remember where we started.

Repent

The next logical step after remembering where we started and realizing where we are now is to repent. This means to reverse course and go in the opposite direction. “. . . repent . . .” (Revelation 2:5).

Repeat

Repeating to the original good works will help you get back to the place where you began. “. . . do the first works” (Revelation 2:5). Return to what you did when you first became a Christian—the spiritual disciplines that kept you close to Christ and motivated to follow Him.

2. SMYRNA — THE SUFFERING CHURCH (REVELATION 2:8-11)

Christians in developed countries today think little about being persecuted for their faith. But there are churches in the world where such persecution is a daily reality. Such was the case for the ancient church in Smyrna. They suffered because of pressure, poverty, and persecution (Revelation 2:9). Christ’s words to that church can prepare all believers for what might come.

Be Fearless

“Do not fear any of those things which you are about to suffer” (Revelation 2:10). Because Christ is Lord over all of life’s circumstances, we have nothing to fear. Paul wrote that there is nothing that can separate us from the love of God in Christ Jesus (Romans 8:35-39). Fear is a natural human response, but we live supernatural lives through the power of Christ in us.

Be Faithful

“Be faithful until death, and I will give you the crown of life” (Revelation 2:10). Given the intensity of the persecution in Smyrna, I believe Christ was saying, “Yes, you may lose your life for My sake, but be faithful until the end.”

3. PERGAMOS — THE COMPROMISING CHURCH (REVELATION 2:12-17)

Pergamos was nicknamed “Satan’s City.” The Christians in Pergamos were surrounded by pagan beliefs and practices. In spite of their faithfulness in some areas, the Christians in Pergamos had compromised their faith in others. They had allowed idolatry to creep into their congregation.

Satan is still employing the strategy he used in Pergamos: What you can’t curse and crush, you can corrupt through compromise.

Wherever two or three are gathered together in Christ’s name, Satan will be there to try to corrupt the truth.

Speak the Truth in Love

Christians should not be combative or antagonistic. Wherever corruption or compromise tries to gain a foothold, we need to be vigilant, sober, and on guard and speak the truth in love (Ephesians 4:15).

Remember the Lesson from Pergamos

Guard against the dilution of true doctrine by false teaching and authoritarian leaders. If that makes us intolerant in the eyes of some, then so be it. Christ will commend us just as He did Antipas, His “faithful martyr.”

4. THYATIRA — THE ADULTEROUS CHURCH (REVELATION 2:18-29)

There are Christians and churches today who feel a need to be relevant and all-inclusive when it comes to spiritual and moral boundaries. The ancient church in Thyatira must have felt that way as well. This church allowed an immoral individual to lead many others away from Christ (Revelation 2:20). What does Christ say to a church that is tolerating immorality in her midst?

THE THREAT OF DISTRESS (REVELATION 2:22)

When the prophetess refused the chance to repent, Christ warned of His judgment: “Indeed I will cast her into a sickbed.” Whether taken figuratively or literally, we should take those words as a warning. God is holy and will not abide rebellion forever. As Hebrews 10:31 says, “It is a fearful thing to fall into the hands of the living God.”

The Threat of Death (Revelation 2:22-23)

This warning is not just to the prophetess but also to “those who commit adultery with her.” They would find themselves in “great tribulation” unless they repented of their immorality.

The Message to the Christians (Revelation 2:24-25)

The message for those that stood their ground and did not engage in the cult of immorality is to “Hold fast what you have till I come” (verse 25.)

The Message to the Conquerors (Revelation 2:26-29)

This is a message to those who would choose to remain faithful to Christ “until the end”. Christ promised that they would reign and they would be raptured.

5. SARDIS — THE DEAD CHURCH (REVELATION 3:1-6)

With this church there are no commendations; Christ begins immediately with a denunciation: “I know your works, that you have a name that you are alive, but you are dead.” The church was full of what we today would call “nominal Christians”—Christians in name only. Christ gives five specific directions for the church that is dead.

  • Be Sensitive to the Inroads of Sin in the Church (verse 2)
  • Be Supportive of Those Who Remain True to Christ in the Church (verses 2, 4)
  • Be Submissive to the Control of the Holy Spirit in the Church (verse 3)
  • Be Subject to the Authority of God’s Word in the Church (verse 3)
  • Be Sorry and Repent for the Sin of the Church (verse 3)
There is hope for those that do what Christ has directed. He promises eternal life for those that repent and submit to Him (Revelation 3:5).

6. PHILADELPHIA — THE FAITHFUL CHURCH (REVELATION 3:7-13)

Christ commended the church in Philadelphia for four things: they have an open door, they have a little strength, the have kept the Word of God, and they have not denied the Lord. If we want to be commended by Christ like this church, we will go through open doors of ministry, depend on His strength, and be true to Him and to His Word. What does this mean for us today?

The Potential of the Local Church

If Christ is present and the church is committed to Him, there is going to be a door of opportunity for ministry. Every church should pray for those doors to be recognized, opened, and walked through.

The People of the Local Church

Many churches today think there are too few people, there is too little money, there are too few gifts, and there are too few opportunities. Remember this simple truth: When we are weak or little, Christ is strong and big. Building the Church of Jesus Christ is not up to us. We depend on the head of the Church to give His Body the strength we need.

The Principles of the Local Church

In verse 8, Christ summarizes three principles that apply to every Church: open doors for ministry, depending on Christ’s strength, and keeping the Word of God. Being faithful to God’s Word will lead to open doors for ministry and depending on Christ’s strength since they are both taught in the Bible. When the Word of God is the first priority, everything else will fall into place.

The Priorities of the Local Church

Because the Church of Jesus Christ is His Church, we are to boldly identify with Christ regardless of the cost. We must proclaim Christ as the Bible does—the only name whereby we can be saved (Acts 4:12).

7. LAODICEA — THE LUKEWARM CHURCH (REVELATION 3:14-22)

The church in Laodicea was lacking in every way. It was a compromising, conceited, and Christless church and Christ said that it made Him sick (Revelation 3:16). Today’s Church should take note; those words may apply to us as well. We would be well advised to apply this counsel to our lives and churches today.

The Prescription for Spiritual Poverty

The Laodiceans were rich, but their riches were worldly, not spiritual. They needed spiritual wealth which can only come through Christ (Revelation 3:18).

The Prescription for Spiritual Nakedness

Nakedness in Scripture is a metaphor for defeat and humiliation, therefore Christ counsels them to procure “white garments” from Him that the shame of their nakedness might be covered (Revelation 3:18).

The Prescription for Spiritual Blindness

The only salve for spiritual blindness is repentance and submission to the Lord Jesus Christ, asking Him for the fullness and wisdom of His Spirit to restore our spiritual sight.

The Prescription for Spiritual Compromise

There is only one word of counsel for the spiritually compromised: “Therefore be zealous and repent” (Revelation 3:19). God doesn’t love us only when we are doing the right things. He loves us all the time and He wants us to repent when we need to.

God loves us too much to leave us the way we are.

The Prescription for Their Christlessness

Christ has this to say for any without Him: “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me” (Revelation 3:20). When Christ is moved to the margins and pushed outside the Church altogether, He stands knocking and seeking to be invited back in.

Rapture vs Glorious Appearing

Rapture vs Glorious Appearing

Differences Between Our Blessed Hope (the Rapture) and the Glorious Appearing (2nd Coming)

 

Before we look at some differences between the Rapture and the 2nd Coming, we need to look at 2 terms that the Bible uses for the event we call the Rapture of the Church.

 

The first is paralambano: Dr. Mounce provides some excellent information for us

Dictionary:

παραλαμβάνω

Greek transliteration:

paralambanō

Simplified transliteration:

paralambano

Principal Parts:

παραλήμψομαι, παρέλαβον, -, -, παρελήμφθην

Numbers

Strong’s number:

3880

GK Number:

4161

Glossary:

to take with; take charge of; to receive, accept

Definition:

pr. to take to one’s side; to take, receive to one’s self, Mt. 1:20; Jn. 14:3; to take with one’s self, Mt. 2:13, 14, 20, 21; 4:5, 8; to receive in charge or possession, Col. 4:17; Heb. 12:28; to receive as a matter of instruction, Mk. 7:4; 1 Cor. 11:23; 15:3; to receive, admit, acknowledge, Jn. 1:11; 1 Cor. 15:1; Col. 2:6; pass. to be carried off, Mt. 24:40, 41; Lk. 17:34, 35, 36

 

The 2nd is harpazo. Again learning from Dr. Bill Mounce:

Dictionary:

ἁρπάζω

Greek transliteration:

harpazō

Simplified transliteration:

harpazo

Principal Parts:

ἁρπάσω, ἥρπασα, -, ἤρπακμαι, ἡρπάσθην ορ ἡρπάγην

Numbers

Strong’s number:

726

GK Number:

773

Glossary:

to catch, steal, carry off

Definition:

to seize, as a wild beast, Jn. 10:12; take away by force, snatch away, Mt. 13:19; Jn. 10:28, 29; Acts 23:10; Jude 23; met. to seize on with avidity, eagerly, appropriate, Mt. 11:12; to convey away suddenly, transport hastily, Jn. 6:15

 

I would add 1 Thessalonians 4:16-17. We will be harpazo (caught away to meet the Lord in the air.)

 

Objections to the Rapture:

 

A very common objection is that the word Rapture is not in the NT. That isn’t accurate. Rapture is the anglicization of the Latin, rapturus which is the translation of harpazo from Greek to Latin. If you look to the notes above, there are at least 7 instances of harpazo in the NT.

Another objection is that Dispensationalist teach an “escapist rapture.” No kidding. Exactly where is the “blessed hope” for a believer who is going to go through the tribulation. Of course Christians will escape the time of wrath. (1Th. 1:101Th. 5:9). Let us not forget that the tribulation is “even the time of Jacob’s trouble but he shall be saved out of it (Jeremiah 30:7)”

Rapture Second Coming
Christ comes for His own (John 14:3; 1Th. 5:28; 2Th. 2:1). Christ comes with His own (1Th. 3:13; Jude 1:14; Rev. Rev. 19:14+).1
Christ comes in the air (1Th. 4:17). Christ comes to the earth (Zec. 14:4; Acts 1:11).2
Christ claims His bride (1Th. 4:16-17). Christ comes with His bride (Rev. 19:6-14+).3
Removal of believers (1Th. 4:17). Manifestation of Christ (Mal. 4:2).4
Only His own see Him (1Th. 4:13-18). Every eye shall see Him (Rev. 1:7+).5
Tribulation begins (2Th. 1:6-9). Millennial Kingdom begins (Rev. 20:1-7+).6
Saved are delivered from wrath (1Th. 1:101Th. 5:9). Unsaved experience the wrath of God (Rev. 6:12-17+).7
No signs precede rapture (1Th. 5:1-3). Signs precede Second Coming (Luke 21:11, Luke 21:15).8
Focus is Lord and Church (1Th. 4:13-18). Focus is Israel and kingdom (Mat. 24:14).9
World is deceived (2Th. 2:3-12). Satan is bound so he cannot deceive (Rev. 20:1-2+).10
Believers depart the earth (1Th. 4:15-17).11 Unbelievers are taken away from the earth (Mat. 24:37-41).12
Unbelievers remain on earth. Believers remain on earth (Mat. 25:34).13
No mention of establishing Christ’s Kingdom on earth. Christ has come to set up His Kingdom on earth (Mat. 25:31, Mat. 25:34).14
Christians taken to the Father’s house (John 14:1-3). Resurrected saints do not see the Father’s house (Rev. 20:4+).15
Imminent—could happen at any moment.  Cannot occur for at least 7 years.16
Precedes the career of the man of sin. (2Th. 2:1-3). Terminates the career of the man of sin (Rev. 19:20+).

 

Notes

1 Thomas Ice and Timothy J. Demy, The Return (Grand Rapids, MI: Kregel Publications, 1999), 101-102.

2 Ibid.

3 Ibid.

4 Ibid.

5 Ibid.

6 Ibid.

7 Ibid.

8 [Ibid.] [J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan Publishing House, 1958), 207]

9 Ice, The Return, 101-102.

10 Ibid.

11 A critical problem for the posttribulational rapture view is its inability to explain the Sheep and Goat Judgment of Matthew Mat. 25:31-46. If all believers are caught up during the Second Coming of Christ at the end of the Tribulation, then only unbelievers are left upon the earth. Yet when Jesus gathers the nations upon His arrival and kingdom (Mtt. Mat. 25:31) sheep are found in their midst. These sheep demonstrate their faith by their works and enter the Millennial Kingdom. When did they come to faith if all the faithful were caught up to meet Him at His return? The solution is found in recognizing the sheep as saints which came to faith after the Rapture of the Church and survive the Tribulation to populate the Millennial Kingdom. See Who Populates the Millennial Kingdom?

12 Richard L. Mayhue, “Why a Pretribulational Rapture,” in Richard L. Mayhue, ed., The Master’s Seminary Journal, vol. 13 no. 1 (Sun Valley, CA: The Master’s Seminary, Spring 2002), 247.

13 Ibid.

14 Ibid.

15 Tim LaHaye and Thomas Ice, Charting the End Times (Eugene, OR: Harvest House Publishers, 2001), 112.

16 Ibid.

Preparing Our Hearts to Worship: Palm Sunday Reading

Preparing Our Hearts to Worship: Palm Sunday Reading

This week’s Lord’s Day Preparation will be a little different. Instead of a Psalm and devotional thought, we are going to provide the portion of Luke’s Gospel which recounts Jesus’ entry into Jerusalem to begin Passion Week. I encourage you to meditate on this Scripture and to offer thanks to the Lord for the blessing of redemption.

 

Luke 19:28-44English Standard Version (ESV)

The Triumphal Entry

28 And when he had said these things, he went on ahead, going up to Jerusalem. 29 When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30 saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’” 32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 And they said, “The Lord has need of it.” 35 And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. 36 And as he rode along, they spread their cloaks on the road. 37 As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, 38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” 39 And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if these were silent, the very stones would cry out.”

 

Let us pray:

Jesus, we have no words fitting to thank you for taking our punishment at Calvary. Your grace can’t be measured and we will, forever, marvel that you would come into your creation to redeem a people unto yourself. As we prepare to celebrate your death and resurrection, may we always remember that it is only by grace that we are allowed to enter into your kingdom and may we always be grateful. Amen

 

On the Local Church

On the Local Church

Beloved,

First, thank you for your faithfulness and prayer. We are grateful for you taking the time to visit this site for the resources, here.  I want to make sure that we clarify something for you though; I need to make sure that you understand where we stand on church membership.

1. Exploring the Truth is not a church We are an organization that comes alongside the church. Our goal is to provide materials that are supplementary to the teaching you would regularly receive in church. The materials we offer will help you to disciple your small group members, or in the case of some of our international brothers, it may help in regular preaching.

2. Everything Christ does in the world today is done through the local church. It is the role of the pastor of the local church to be the primary caretaker of the flock of Christ and to equip them. Missions, evangelism, discipleship, are all done through the local church. Remember that the writer of the Epistle to the Hebrews admonishes us not to forsake the assembling of ourselves together Hebrews 10:25)

3. What is the local church Since this website is doctrinally Baptis, our definition of a local church will have a distinctly Baptist flavor:

a local church is an organized congregation of immersed believers, associated by covenant of faith and fellowship of the gospel; observing the ordinances of Christ; governed by His laws; and exercising the gifts, rights, and privilege invested in them by His Word; that its officers are pastors and deacons, godly men whose qualifications, claims and duties are clearly defined in the Scriptures. We believe the true mission of the church is the faithful witnessing of Christ to all people as we have opportunity. We hold that the local church has the absolute right of self-government free from the interference of any hierarchy of individuals or organizations; and that the one and only Superintendent is Christ through the Holy Spirit; that it is Scriptural for true churches to cooperate with each other in contending for the faith and for the furtherance of the gospel; that each local church is the sole judge of the measure and method of its cooperation; that on all matters of membership, of polity, of government, of discipline, of benevolence, the will of the local church is final.

1 Corinthians 11:2; Acts 20:17–28; 1 Timothy 2:12; 3:1–13; Titus 1:5–9; Acts 2:41, 42

Beloved, we are grateful you are with us and we are encouraged that you are growing in grace. It is our joy to come alongside the church and to assist you whereever possible. If you have not yet found a church where you have covenanted in membership and are giving of your time, talents, and resources, let me encourage you to do so; the richness of the Christian faith is lived out in the community of the faithful. If you need help to find a good church, reach out to me via the contact form and I will help you get plugged in.

Grace to you,

Matt

Salvation and Dispensationalism

Salvation and Dispensationalism

We welcome, once again,  James D. Quiggle, ThM. who brings us an article correcting some misconceptions regarding salvation in Dispensational Theology. It is my hope that this article is helpful to you…

In the previous article, “Understanding Dispensationalism,” I promised to address the criticism that dispensationalism teaches different ways of salvation in each dispensation. This criticism comes from those following a view of Scripture known as Covenant Theology (CT). Covenant theology teaches that God interacts with human kind through various covenants, the most important of which are the covenant of works with Adam pre-sin, and the covenant of grace after Adam’s fall into sin. Understanding how dispensationalism and CT view the means of salvation, versus the basis of salvation, requires a little background information.

Both dispensationalism and CT believe in the apostolic and Reformation doctrine of salvation by God’s grace through the sinner’s faith in God’s testimony that Jesus Christ propitiated God for sin on the cross. Propitiation is a term that means Christ fully satisfied God for the crime of sin by suffering God’s wrath against sin while on the cross. Jesus suffered spiritually for sin (“My God, my God, why have you forsaken me?”) and he suffered physically for sin (“And bowing his head, he gave up his spirit”). His resurrection out of death demonstrated that he had fully paid the judicial debt for sin. Every person believing God’s testimony concerning the way (or means) to salvation is saved.

If, as is the case, both CT and dispensationalism believe Christ’s propitiation is the basis for salvation from Adam forward to the end of the ages, what is the difference between them regarding salvation? In the previous article I stated, “A dispensation is from God’s viewpoint an economy; from man’s, a responsibility.”[1] Those following Covenant theology believe the differing responsibilities in each dispensation are different ways of salvation. For example, the responsibility of the people in Noah’s time was “believe God’s warning of coming judgment and get in the ark to be saved.” This was not the same as Abraham’s responsibility (Genesis 12:1) or that of the Israelis under the law given through Moses (Exodus 19:8), nor in this New Testament dispensation (e.g., Acts 16:31).

Because the Dispensationalist teaches God changes the means in which he interacts with human kind, continuing some responsibilities, annulling others, and giving new responsibilities, CT believes dispensationalism teaches different ways of salvation. Covenant theology confuses the dispensational view of changes in man’s responsibilities toward God (changes God himself made) as teaching different ways of salvation. This is not what dispensationalism teaches (I will explain below). To understand we must first examine what CT does teach about salvation.

Covenant theology teaches that from Adam forward, salvation was “by grace through faith in Christ.”[2] What Covenant theology means by the phrase “faith in Christ” is that every person in Old Testament times, from Adam forward, was saved because they placed their faith in the yet-future coming Messiah. The covenant theologian believes “it was not mere trust or faith in God, or simple piety, which was required [for salvation] but faith in the promised redeemer, or faith in the promise of redemption through the Messiah.”[3] How did the Old Testament persons come to the conclusion that their salvation depended on belief in a yet-future coming Messiah? Not from the Old Testament Scriptures. Covenant theology says they had supplementary instruction from the prophets or divine illumination from God.[4] “Supplementary instruction” and “divine illumination” means “not written in the Scriptures.” These views, from Charles Hodge’s Systematic Theology, were stated in 1873, but continue to describe Covenant theology’s view of salvation today.

The Covenant theologian cannot demonstrate his salvation theology from the scriptures. If pressed, CT will point to a few verses, e.g., John 8:56; Psalm 16:11; Job 19:25–26; Genesis 3:15. But, how much did the Old Testament peoples understand? Even a prominent CT (J. Barton Payne) admitted limitations in Old Testament understanding: “That, to satisfy God, God must die, that men might inherit God, to be with God, was incomprehensible under the Old Testament seminal knowledge of the Trinity, the incarnation, and the crucifixion followed by the resurrection.”[5] The CT pointing to Genesis 3:15, often cited as positive proof of belief in a coming messiah, has grave difficulties: the verse does not mention a coming messiah and is never used in the Old or New Testaments regarding Christ or salvation in Christ.

Dispensationalism has always taught one way of salvation. C. C. Ryrie, 1995: “the basis of salvation in every age is the death [propitiation] of Christ.”[6] C. I. Scofield, 1890: “God’s grace to man is always based on the work accomplished by Christ in His death [propitiation] on the cross.”[7] What Scofield taught in 1890 is exactly what Ryrie taught one hundred years later. Although dispensationalism is accused of teaching a different way of salvation in every dispensation, dispensationalists have always taught the basis for salvation from Adam to the end of the ages is the propitiation made by Christ. What does change with each dispensation is the “content of faith” given to each dispensation. Within each dispensation past, present, and yet-future (except the eternal state, in which every human being is saved and glorified prior to entry), God gives mankind a “content of faith” through which a sinner by grace through faith is able to access salvation and bring glory to God.

The content of faith for every dispensation is always defined by God’s testimony. In the dispensation concerning Noah’s generation, the content of faith was to believe universal judgment was coming and build an ark to save those of mankind who would believe God’s testimony. In the dispensation of the Mosaic Law the content of faith was not bring a sacrifice in order to be saved. The content of faith under the Mosaic Law was faith in God’s testimony that repentance of sin with confession of sin and a proper sacrifice for sin would result in forgiveness of sin. Mechanically bringing a sacrifice did not save. What saved was faith in God through his testimony, faith which was accepted by God’s grace, faith that was revealed by doing the things God said to do by faith. Near the end of the Tribulation period, when the voices of the saved are almost silenced by persecution and martyrdom, God will give human kind the simplest content of faith: Fear God, and give glory to him” (Revelation 14:7). But the basis of salvation will be the same it was for Adam and Eve, Abraham and Moses, Peter and Paul, and you and me: Christ’s propitiation on the cross.

Christ’s propitiation-resurrection created a new dispensation, the age of the New Testament church, with a new content of faith: believe on the Lord Jesus Christ. For Hebrews and Gentiles practicing Judaism the content of faith changed from repentance, faith, and a proper animal sacrifice under the Mosaic Law, to saving faith in the one and only Savior Jesus the Christ. For the pagan Gentiles outside Judaism the content of faith changed from walk with and worship the God who created Adam and gave the Noahic covenant, to saving faith in the one and only Savior Jesus the Christ, e.g., Acts 16:30–31; 17:30–31. To be saved in the current New Testament church dispensation one must come to God with repentance and confession for sin with the proper sacrifice—Jesus crucified and resurrected—having faith in God’s testimony that Jesus is the only way to be saved in this New Testament church dispensation.

The dispensationalist’s changing “content of faith” approach to the sinner’s access to salvation is not a change in the basis of salvation. The basis of salvation in every dispensation from Adam forward is the propitiation of Christ, and nothing else. Although Christ’s propitiation for sin occurred at a particular historical moment, it was, is, and always will be the only efficient means of salvation. Ephesians 1:4 indicates that in eternity-past God decreed the Son’s propitiation to be the only means by which sinners can be saved, “God chose us in Christ before the foundation of the world.” Therefore, because “God . . . calls the things not existing as though existing” (Romans 4:17), the historical act of Christ’s propitiation, which was decreed in eternity-past, is efficient for salvation from eternity-past through historical-present into eternity-future. By an eternal decree, the salvific benefits of Christ’s historical propitiation have been in effect from the moment God made the decree, which was before he created the universe. How those benefits are accessed is defined and described for the dispensationalist by the content of faith God gave sinners in each particular dispensation.

In the purpose of God the plan of salvation is the same in every dispensation: always by grace through faith in God’s testimony; always by application of Christ’s merit to the sinner’s spiritual need. The changing “content of faith” is a change in the processes by which salvation is accessed. But a change in the content of faith is not a change in God’s purpose and plans. The “content of faith” in each dispensation is always faith in God through his testimony, whatever that testimony might be for a particular dispensation. The plan of salvation has always been and will always be “God from the beginning chose you to salvation, by grace, in sanctification of the Spirit and belief of the truth,” 2 Thessalonians 2:13, cf. Ephesians 2:8–9; 1 Peter 1:2. The truth through which sinners past, present, and future access the means of grace and the way of salvation was, is, and always will be God’s testimony concerning the particular content of faith given to them.

Looking to the one way in which God saves in every dispensation from Adam to the end of the ages, Ryrie has developed a dispensational definition of salvation:

The basis of salvation in every age is the death [propitiation] of Christ; the requirement for salvation in every age is faith; the object of faith in every age is God; the content of faith changes in the various dispensations.”[8]

Dispensationalism doesn’t depend on extra-biblical knowledge or unknown divine illumination to effect salvation in the Old Testament, as does covenant theology, but on faith in God through his testimony in the Scripture given to each dispensation. So, too, in the New Testament church dispensation and yet-future dispensations. There has been and will always be one basis of salvation: Christ; one requirement for salvation: faith, one object of faith: God.

 

[1] Charles C. Ryrie, Dispensationalism  (Chicago: Moody Press, 1995, Rev. ed.), 30.

[2] [http://www.ligonier.org/learn/articles/reformed-theology-covenant-theology/]; [https://www.gotquestions.org/covenant-theology.html].

[3] Charles Hodge, Systematic Theology (1873, Reprinted, Grand Rapids, MI: Eerdmans, 1981), 2:372.

[4] Ibid., 2:367.

[5] Ryrie, Dispensationalism, 114 (emphasis original).

[6] Ibid., 115.

[7] C. I. Scofield, Bible Correspondence Course (1890, Reprinted, Chicago, IL:  The Moody Bible Institute, 1960), 5:1244.

[8] Ryrie, Dispensationalism, 115 (emphasis original).

TBS Reformation Reference Bible Review

TBS Reformation Reference Bible Review

 

My favorite KJV publisher has done it again; The Trinitarian Bible Society has introduced the Compact Westminster Reference Bible, Reformation Commemorative Edition. Since that happens to be a lot of name, I will refer to it, moving forward, as the Reformation Reference Bible.

The Reformation Reference Bible was design by TBS with active missionaries in mind and, in the process, created one of the best compact Bible that you will be able to acquire. It is ideal for the minister on the go, the missionary, or the Christian in need of a portable Bible. Before we go any further, I need to provide a short disclaimer: (The Reformation Reference Bible, in brown meriva calfskin, free of charge by Trinitarian Bible Society {TBS} in exchange for an honest review. My opinions are my own and TBS had no influence over the review process.)

 

Translation Choice

TBS only publishes English Bibles in the King James Version. For some, this is not an appealing choice. In that old Baptist tradition, however, I tend to enjoy it. KJV is universally recognizable and after 400 years it remains one of the most dominant forces in the English speaking world. It is majestic, reverent, timeless; KJV represents the pinnacle of the English language.

 

References

Westminster Reference Bible, both full size and compact, contain over 200,000 references and it is, truly, without rival. Only two Bibles even come close to the Westminster in terms of references, Thompson Chain Reference (100,000 references in 8,000 topical chains) and New American Standard Bible Side Column Reference Bible (95,000 references). TBS takes its references from what can, easily, be called the best reference Bibles ever produced, the Concord Reference Bible from Cambridge and the Self-Interpreting Bible by Rev. John Brown of Haddington. These references make this a pure study Bible; it lives up to the Reformation Principle that Scripture Interprets Scripture. In point of fact, if the Reformation Reference Bible or the full size Westminster Reference Bible was the only Bible that you owned, you would have a life time of self-interpreting helps to carry you through your study/lesson prep.

 

Size

Page Size: 6.5″ x 4.6″

Thickness: 1.2″

Print Size: 7.3 point

 

I have to hand it to TBS here: I normally do not use compact Bibles because of the font size. The Reformation Reference Bible is as close to the perfect compact edition of the Bible that you can get your hands on.

 

As a carry Bible

The Reformation Reference Bible is one of the most portable KJV Bibles that I have ever carried; It is close in size to the other compact from TBS, the Classic Reference Bible. It fits perfectly into a small pocket into my briefcase. As mentioned earlier, it is designed for the minister or missionary who constantly finds himself on the go.

As a teaching/preaching Bible

I do most of my teaching one on one or in fairly small groups and, to my surprise, I found that I had no issues with the font size in the Reformation Reference Bible. I compared the fonts in the Reformation Reference Bible, the Cambridge Cameo Reference, the Cambridge Pitt Minion Reference Bible, an Oxford Brevier Blackface Reference Bible and the TBS Classic Reference Bible and the Reformation Reference Bible was the most readable of the group, especially with the references. I tried using this in multiple light settings and found that it was up to the challenge; even in direct sunlight I had no issues reading the Bible.

Physical Form

True to form, TBS uses an ironed calfskin on this Bible and it is extremely touchable; this type of leather is called Meriva Calfskin and I admit I am not altogether certain what that means. I am not sure, but I think that Reformation Reference uses the same calfskin as its larger sibling. There is a paste down liner; I am not a fan (this is actually my only complaint) but many of my colleagues appreciate a paste down liner. In my case I prefer a leather lined cover, but its not a deal breaker.

The paper is nearly identical to its big sibling so I will repeat what I said previously… The paper is a major win for this Bible; it’s cream colored with excellent opacity. Unfortunately, TBS does not offer much in the way of technical details on their website and, at the time of my writing, I have not successfully reached them to find out the specifications on the paper, though I am not certain that it matters unless, like me, you are a total nerd and cannot properly geek out without knowing such things.

 

I have used this Bible in several settings with various lighting conditions: at church with the bright lights in our massive auditorium, the break room at work, the restaurant with breakfast, and in the soft light of my bedside table (40W Bulb); in every instance it was totally successful. Sometimes, I enjoy a Psalm or two before bed and this is where I would usually find ghosting. There are one or two spots but if I were to complain about that, it would be nothing more than ungrateful nitpicking.

 

The texture and feel is amazing. Some paper feels abrupt, coarse and heavy. This paper, though, is quite soft and (if you will pardon the cliché) smooth like ice cream fresh from the churn. It begs to be touched, to caress the hand, to draw you into an interaction with the Word. I said earlier and I will repeat myself, this Bible, to my hands, feels like someone came and noticed every flaw, every callous, every ridge on my hands and then custom crafted a Bible just for me.

 

Actually, to say that it has excellent opacity was an understatement. From a normal distance I could not distinguish any ghosting or see through. I could see a little when I held up a single page, but as I said to go any further on that would be ungrateful nitpicking.

 

Of the Bibles that I compared this too, I find the Compact Westminster to be most comparanle to the Oxford Blackface.

 

Overall Impression/Final Thoughts

The Compact Westminster Reference Bible, Reformation Commemorative edition is, without doubt the best compact KJV Bible available. I heartily recommend purchasing one.