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For nearly 400 years the King James Bible has been deeply revered among the peoples of the world for its majesty of style and musical arrangement of language. The devotional character of this historic Bible is timeless. But it is wrong to think that God spoke in King James English!
When we talk about a new translation several Christians immediately think about God's command that we should neither add anything to the Word of God nor take away from it (Dt 12:32; Rev 22: 18,19). While appreciating such dedication to the plenary and verbal inspiration of the Scriptures, it must be pointed out that this command refers to the "original" autographs of the Bible. God’s Word was not originally written in English or Tamil but in Hebrew and Greek. Neither is the King James Version the first English translation.
It was John Wycliffe (1320-1384) who first made the whole Bible available in English from Latin so the ordinary layfolks can understand. This was followed by several revisions and new translations—William Tyndale’s New Testament in 1525, Miles Coverdale’s Bible in 1535, Thomas Matthew’s Bible in 1537, The Great Bible in 1539, The Genevan Bible in 1560, The Bishops' Bible in 1568, and then the King James or the Authorized Version in 1611. The KJV itself was actually "a revision of the Bishops’ Bible on the basis of Hebrew and Greek" eventhough on its first page is written as "newly translated out of original tongues." On the face of this history of the English Bible, who can say that the KJV of the 16th century is the final?
All living languages of the world keep undergoing profound changes. If Moses and Matthew were alive today, they would not be speaking or writing in the language of 4000 B.C. or 100 A.D. Otherwise no one would understand them. Also the Bible writers used the common street language of the day, the informal idiom of everyday speech and marketplace. The writers were not interested to create a monumental work; rather they were inspired to communicate a message to the people. The Bible is not meant to be worshipped, but worked out in our daily living.
Updating the language is one of the chief purposes of modern translations. Several words in the KJV are obsolete. The modern generation does not understand its archaic expressions of the era of Shakespeare. If this is the case with the Christians, what about the non-Christians who desire to read the Bible? If the New Testament also had been written in Hebrew, its message would not have easily reached the non-Jews. But God in His missionary-minded wisdom led the NT authors to write in Greek, the language of the gentiles! Hallelujah! When will we Christians catch this vision?
Another reason for new translations is the discovery of a number of Greek manuscripts that were far superior to those available to the KJV translators. There has been also a remarkable improvement in the knowledge of Hebrew. It may come as a jolt to many that none of the original manuscripts was ever available to any Bible translator. Bible translation down through the ages was done only from copies of the original. It may surprise us that there are about 2,00,000 variant readings in the manuscripts of the New Testament. Dr. Woodrow Kroll, the Director of Back To The Bible, honestly states, "Without the original writings, we are simply expressing faith in the case for one set of copies over another."
The most recommended among the modern translations are The New International Version (1978), The New King James Version (1982) and The New American Standard Version (1971). The other versions that could be mentioned are The New Revised Standard Version and Today’s English Version (Good News Bible). There are also translations, word-to-word or paraphrased, by individual authors in the contemporary language. The popular among them are The Living Bible (Kenneth Taylor), The NT in Modern English (J.B. Phillips), The NT, An Expanded Translation (Kenneth S. Wuest) and The Message (Eugene H. Peterson). I own a Bible in 52 translations!
Instead of fighting over the superiority of one translation over the other, let’s thank God for the availability of so many translations. These translations don’t compete with each other but complement. Each of the four Gospel writers narrates the same incident in a different way than the other. This way we get a fuller understanding of the happening. The various versions of the Bible do the same job to bring out the richness, force and clarity of the Hebrew and Greek texts.
A translation found good for meditation may not be suitable for memorization or ministration. This is due to personal taste and preference. As a KJV addict for several years, I am now comfortable with NKJV for all the above three exercises. Because I never had the time or opportunity to study Hebrew or Greek, I refer to as many translations as possible to get closest to the original.
Not everyone relishes change. Let not the younger generation disrespect the older people for their traditional and conservative mindset; nor should the older despise the younger for their free and flexible attitude. It is the responsibility of the middle-aged Bible teachers and preachers to serve as a bridge between these two groups and maintain balance and harmony.
"Of making many translations there is no end!" In my opinion the English speaking world has had enough and more of Bible translations. Let’s now divert our resources towards the 1600 Bibleless languages and the languages in which the translation has not been updated for centuries.
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When two preachers give two different meanings to the same passage in the Bible, average Christians wonder whether there is more than one meaning to a single text or which is right. People won’t mind if interpretations differ one from the other slightly. But when they totally contradict each other, simple minds are confused. Here are a few reasons why interpretations differ—
The Bible is an ancient Book. Its first five books were written in 1400 BC and the last book in AD 90. This means, some books were written 3400 years ago, and the last one 1900 years ago. The gap between the time of writing and today is about three millennia! The geographical, linguistic and cultural gaps make interpretation difficult. Any interpretation that ignores these gaps is bound to mislead us.
The Bible is a Book of Promises. But not all promises can be literally claimed by us today. There are national promises given to the people of Israel. Most of them were relating to physical and material blessings (e.g. Dt 28:1-14). But under the New Covenant the blessings are primarily spiritual (Eph 1:3). In the same way, exclusive Messianic promises cannot be claimed by every Christian today. Take for example, Psalm 34:20, "He guards all his bones; not one of them is broken" (Jn 19:36). But the bones of the thief saved through the direct ministry of Jesus were broken! (v 32). We can of course pray for angelic protection but there’s no guarantee that we will never sustain a bone fracture. Dispensational promises also must be handled carefully. No lion will eat straw today or a baby can play by the cobra’s hole. This will happen only in the Millennium! (Isa 11:7,8). Personal and situational promises also cannot be generalised. Don’t expect God to curse those who curse us as He promised Abraham (Gen 12:3). We are to bless those who curse us (Mt 5:44).
The Bible is a difficult book. There are many passages which cannot be easily interpreted, because it’s both a divine and a human book. Our knowledge is imperfect. We will understand things perfectly only after the second advent of Christ (1 Cor 13:9-12). Many preachers and people don’t seem to accept this fact. Peter, who once thought that he knew everything, when he matured, confessed, "Our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles... in which are some things hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the rest of the Scriptures" (2 Pet 3:15,16). Though Peter himself was not formally "educated" or "trained," he emphasizes here the need for systematic learning and stability on the part of those who preach and teach the Word. Most of the freelance preachers of today are neither seminary-trained nor systematic in self-study. Hence the confusion in our pulpits. There’s also a deception in spiritual circles that preaching extempo is greater than that with painstaking study and preparation. Some pulpiteers make empty boasting that they get everything directly from God and they don’t refer to study aids. It’s a pity that these men are ignorant that only Paul received direct revelations from God whereas Paul expected Timothys and Tituses to learn from him and pass it on to others (Gal 1:12; 2 Tim 2:2).
I exhort God’s people to consult more than one source for difficult passages. An apostle will interpret the Bible with a pioneering vision. A prophet interprets it to proclaim God’s burden. An evangelist interprets it to explain God’s peace and comfort. A pastor interprets it with the growth of saints in mind. And a teacher interprets the Bible to lead God’s people into a balanced understanding of divine truths. No single local Church may have all these five ministries (Eph 4:11). Our loyalty to a local Church therefore should not make us indoor plants. Sunshine and breeze are necessary for bearing fruit!
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Water baptism is one of the major issues which has divided Christians and thrown them into opposite camps. The question is whether infants can be baptized or not. To find a satisfactory answer to this question an earnest enquirer searched for books on this subject in a Christian bookstore. When he came across a title, What the Bible says about Infant Baptism, he was so excited that he bought a copy and took it home even without opening it. But he felt terribly cheated when he found that all the pages of the book were blank. When he shouted at the shopkeeper, he coolly replied, "Yes sir, the Bible says nothing about Infant Baptism!"
Because Jews did not baptize their children but only circumcised the male babies we cannot find a direct answer to our question in the Bible. Infant baptism is a ritual that was introduced in the Church in the later years in order to christianize the children of Christian believers. But the Bible teaches that "the Kingdom of God belongs to children" whether or not they are born to Christian parents (Mt 19:14). It’s a pity that even the disciples of Christ could not understand this (v 13). "Children are a heritage from the Lord; the fruit of the womb is His reward" (Psa 127:3). This refers to all children irrespective of who their parents are. They will go to Heaven if they die before the age of accountability. Angels on their behalf in Heaven keep worshipping the Father (Mt 18:10). When David confessed, "I was brought forth in iniquity, and in sin my mother conceived me," he was simply referring to the fallen nature of all human beings (Psa 51:5).
Under the Old Covenant God had said that He would punish even children for the sins of their fathers (Ex 20:5). Accordingly an old Jewish proverb said, "The fathers have eaten sour grapes, and the children’s teeth are set on edge" (Ezek 18:1). But God has changed this principle under the New Covenant. He said, "You shall no longer use this proverb" (v 3). Each one is responsible for his own sins only (v 4; Jer 31:29-31). In the Old Testament God primarily looked for "national" or "community" response. Under the New Covenant God expects "personal" or "individual" response and obedience. "Each" of us shall give account of "himself" to God (Rom 14:12). Even while addressing a Church, Christ expected "individual" responses (Rev 3:20).
All that God has commanded parents is to bring up their children in the fear of the Lord (Eph 6:4). The godly influence of parents on children cannot be overstated. The faith of Lois influenced her daughter Eunice who then impacted her son Timothy. Knowing the Scriptures from childhood came in handy when Timothy entered ministry (2 Tim 1:5; 3:15).
Similar to the Jewish practice of circumcision, Christian parents may bring their children to the Church to be dedicated or blessed by God’s servants as Jesus did when children were brought to Him. But baptism must be reserved to be administered after an individual personally repents of his sins and believes on Christ. Both Jesus and Paul had been circumcised as babies, but they were baptized later (Lk 2:21; 3:21-23; Phil 3:5; Acts 9:18). Baptism in the Scriptures was always "after" confession of sins, repentance and believing on Christ (Mt 3:6; Acts 2:38; Mk 16:16). Because water baptism is a figure of death and burial, anyone who has not personally reckoned himself dead and buried with Christ must not be baptized (Rom 6:1-11).
Sprinkling a few drops of water on babies to bless them and give them names may not be wrong. But calling this as baptism becomes an unscriptural practice which later confuses the candidates. However old a tradition may be, in order to maintain the supremacy of the truth of God’s Word, we must not hesitate to drop it. Otherwise we will be guilty of making the commandment of God of no effect by our tradition (Mk 7:13). Times of ignorance God has "overlooked" (Acts 17:30). We must not think He has "sanctioned" what we did then. The difficulty many Churches will face if they stop administering infant baptism will be enormous. It may threaten to collapse the very structure. But this is what reformation means. Let everything that can be shaken be shaken in order that only that which cannot be shaken may remain (Heb 12:27).
When the Bible speaks about "one Lord," it refers to Christ of the Scriptures and no other lords though there are many (1 Cor 8:5). When we talk about "one faith," we mean faith on Christ and Christ alone. All the other faiths must be renounced. The same argument holds good for "one baptism." It’s an act that follows when a person puts his "one faith" on the "one Lord" (Eph 4:5). Unless infant baptism is abolished, we will continue to have more Ishmaels than Isaacs in our Churches!
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1 John 5:16,17, "If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that he should pray about that. All wrongdoing is sin, and there is sin that does not lead to death."
The wages of sin is death (Rom 6:23). Any sin when it is full-grown brings forth death (Js 1:15). But the Bible differentiates between accidental sin and deliberate sin. Under the Old Covenant the priest could make atonement for "unintentional" sins and the candidate would be forgiven. But if a person did anything "persumptuously" he would be completely cut off (Num 15:27-31). God’s forgiveness is not limited by the seriousness of the sin, but it depends on the attitude of the sinner. There is no sin that cannot be washed by the blood of Jesus (1 Jn 1:7). God’s generous promise is that, "Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be like wool" (Isa 1:18). It is repentance that matters (vv 19,20).
The "sin that leads to death" is not just murder or adultery. It is outright apostasy. It is denying the very basic faith on Christ. In the context where apostle John refers to the sin that leads to death, he writes about "continuing to believe in the Name of the Son of God" and "keeping ourselves from idols" (1 Jn 5:13,21). When a believer denies his faith he crucifies again the Son of God and puts Him to an open shame (Heb 6:6). It is humanly impossible to renew such a person again to repentance. We can pray for him so he might come to his senses but we cannot pray for his forgiveness. Peter denied Christ and even cursed Him by his lips, but his heart did not apostatize. He was forgiven when he repented with tears of bitterness.
The Bible exhorts believers to pray for one another not only for their sicknesses but also for their sins (Js 5:15,16). When Abraham prayed for Abimelech, and Job prayed for his friends, God forgave them (Gen 20:7,17; Job 42:8). But there were instances when God told His servants not to pray for the forgiveness of the people (Jer 7:16; 11:14). God will forgive erring believers at our request, but those who have gone completely after heresy are outside the sphere of our prayers. There is no hope unless they personally repent.
We establish that the "sin unto death" is the denial of faith. When a Christian commits this sin he usually withdraws himself from the company of God’s people and forsakes assembling together with them. He is said to trample the Son of God underfoot, treat His blood as an unholy thing and insult the Spirit of grace. Only a raging fire of judgement awaits him (Heb 10:23-29). Paul was a blasphemer but he obtained mercy because he did it "ignorantly," not with "the knowledge of the truth" (1 Tim 1:13).
It is appropriate to make a reference here to blasphemy against the Holy Spirit which Jesus called as the unpardonable sin. The Holy Spirit is the only force available in divine economy to convict us of "unbelief" the sin of sins, and bring us under the lordship of Christ (Jn 16:8,9; 1 Cor 12:3). If a person blasphemes against the Holy Spirit, he is cutting the very branch on which he is sitting! (For a broader treatment of this aspect, refer to Frank Answer No. 67.)
If you have denied the faith you once professed, don’t condemn yourself. Come back to God. He will abundantly pardon. The Church also must not simply write off those who wander from the truth. The members must do all that’s possible to bring them back knowing that "he who turns a sinner from the error of his way will save him from death and cover a multitude of sins" (Js 5:19,20).
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The flesh of swine was forbidden under the dietary regulations of the Mosaic law (Lev 11:7,8). The Jews therefore considered eating of pork as ceremonially unclean. But under the new covenant, by holiness God does not mean ceremonial cleanness but spiritual sanctity. The emphasis shifted from the outer to the inner, from the material to the spiritual. Jesus explained it this way: "Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man... whatever enters the mouth goes into the stomach and is eliminated" (Mt 15:11,16-18).
Apostle Paul understood this truth much quicker than others. He declared, "I know and am convinced by the Lord Jesus that there is NOTHING unclean of itself" (Rom 14:14). Having learnt this truth from Christ (Jn 1: 17), he warned Timothy, "In latter times some will depart from the faith... commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. For EVERY creature of God is good, and NOTHING is to be refused if it is received with thanksgiving" (1 Tim 4:1-4).
But Peter had difficulty in accepting this dispensational change, as several Christians today. Eventhough the so-called "unclean" animals were imported right from Heaven, and God Himself asked him to kill and eat them, he sternly refused. The voice from above corrected Peter, "What God has declared clean you must not call unclean" (Acts 10:10-16).
The Jerusalem Council wanted to keep the Peter-like Jewish believers comfortable while fellowshipping with their Gentile counterparts. Moreover during that transition period, the traditional reading of the laws of Moses was continuing in the synagogues every Sabbath. Therefore the non-Jewish believers were given a couple of dietary regulations also (Acts 15:19-21). Otherwise, under the new covenant, because we have died with Christ, we don’t need to subject ourselves to regulations like Touch not, Taste not and Handle not! Paul calls these as man-made doctrines and self-imposed religion (Col 2:16, 20-23).
Food habits however have deep cultural roots. In missionary work we must stay sensitive in this area lest we "destroy the work of God for the sake of food" (Rom 14:20). For example, in the list of animals permitted for food under the law of Moses, the ox comes first (Dt 14:4). But eating of beef is highly objectionable to many Hindus and tribals in India. But they have no problem with pork! We therefore suggest to the missionaries working in such regions not to eat beef as a consideration to the people and the work (Rom 14:15-23). The decision of the Jerusalem Council concerning foodstuff was made on these lines only. Otherwise in the absolute sense we can eat any meat after giving thanks to the Creator God.
Some Physicians feel that there were also medical reasons why God forbade the eating of the meat of certain animals and birds. This may be true. For example, pork-eating is definitely harmful to those diagnosed for high cholestrol. One should choose the right kind of food to keep his body, the temple of God, healthy.
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During the Passover supper with His disciples Jesus rose up from where He was sitting and started washing their feet one by one. After this beautiful symbolic act He told them, "If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you" (Jn 13: 1-15). Some believers have taken these words of Jesus literally and insist on footwashing before bread- breaking. Whereas others see in this act only a servanthood principle taught by Christ from a cultural practice. Who is right?
In Egypt, Syria and Palestine people washed the dust from their feet when they entered a house (Gen 18:4). After a long journey in a warm climate, washing of feet with cold water before returning to bed was refreshing (Gen 19:2). It was also a sign of warm welcome (Gen 24:31,32; 43:23,24). The Lord Jesus mildly reproved Simon the Pharisee, at whose house He was a guest, for neglecting to give Him water for this purpose (Lk 7:44). Even today in certain tribal villages in India, missionaries are advised not to enter the village if no one comes out to meet them at the entrance of the village to pour water at their feet. In affluent homes of the Middle East, it is the duty of a servant to give water or wash the feet. But Jesus reversed the role to teach us how to "serve one another through love" (Jn 13:14; Gal 5:13b).
There are three criteria by which an ordinance is determined. It must have been (a) commanded by Christ (Gospels); (b) practiced by the early church (Acts); and (c) explained by the apostles (Epistles). Thus only Baptism and the Lord's Supper are qualified as the ordinances of the Church. Of course there’s nothing that prevents believers from washing one another’s feet in a worship meeting or a breadbreaking service or any gathering. I love to do this whenever there’s an opportunity. We as missionaries wash one another’s feet in our special gatherings and we find it extremely meaningful. But it cannot be insisted as an ordinance. Those who see only a spiritual lesson from the act of footwashing by Jesus but who never practice it literally are not wrong. Maturity grants liberty in such matters.
The New Testament admonishes us atleast five times to greet one another with a "holy kiss" (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Thess 5:26; 1 Pet 5:14). But we don’t generally practise it in our churches because this is not culturally acceptable in many parts of India. Footwashing is similar to kissing as an act of greeting and welcome (Lk 7:44,45). Let's not fight over cultural practices and lose the greater virtues of love and acceptance.
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"We go to a full gospel church." "He is a full gospel preacher." These are statements frequently made by Pentecostal or Charismatic people to denote their denomination or describe their doctrine. Non-Pentecostals are offended by the usage of the words "full gospel" by the other group, and ask, "Do we then preach half gospel?" Let’s examine this issue in the light of the Scriptures.
The words "fullness" and "gospel" come together only twice in the New Testament, and that is when Paul concludes his Epistle to the Romans. "From Jerusalem and round about to Illyricum I have fully preached the gospel of Christ... When I come to you, I shall come in the fullness of the blessing of the gospel of Christ" (Rom 15:19,29). From what Paul has written in the other Epistles, we can understand that what he meant by what he wrote to the believers in Rome was that he did not leave out any part of the "whole counsel of God" in his preaching (Acts 20:27).
The word "gospel" is an anglo-saxon word meaning "good tidings." This is brought out on the first Christmas day in the angelic announcement to the shepherds. The gospel is the "good tidings of great joy to all people" (Lk 2:10). The best definition of the gospel is given by Paul in 1 Corinthians 15:1-4. He claims that he "received" it personally from the Lord (v 3). He writes, "I neither received it from man, not was I taught it, but it came through the revelation of Jesus Christ" (Gal 1:11,12). His definition reads like this: "Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures" (1 Cor 15:3,4). This is the gospel in its purest and fullest form. Any deletion or addition corrupts it (Gal 5:4).
Full Gospel Churches, so called, include in their message the need to be baptized in water by immersion, be filled with the Holy Spirit, and exercising the gifts of the Spirit. They point out that the other evangelical Churches stop with repentance and faith. But according to the author of the Epistle to the Hebrews, even "baptisms... laying on of hands..." etc., are all simply the "elementary" or the "first" principles of the doctrine of Christ (Heb 6:1,2). In other words water baptism, Spirit anointing, and Gifts of the Spirit are only the A-B-C of Christian life. The foundation is not the building! "Let us go on to perfection!"
Those who call themselves as full gospel preachers preach about healing and pray for the sick in their meetings. Unfortunately the gospel content in their sermons is usually low. They spend too much time telling stories and talking about their experiences. On the other hand the sermons of evangelists like Billy Graham, who do not pray for the sick in public crusades, are consistently rich in gospel content. The gospel is not primarily about how to be healed, rather how to be saved (Mt 1:21; Acts 16:31; Rom 1:16).
Jesus Christ is the Gospel of God (Jn 14:6). If by "full gospel" we mean all the blessings we receive through Christ, we are justified in using these words. The Scriptures give various names to the gospel. When it is called the Gospel of Peace, we stress the sacrifice of Christ (Eph 2:14-16; 6:15). The Gospel of Grace emphasizes Christ’s Saviourhood (Acts 20:24; Eph 2:8). The Gospel of the Kingdom emphasizes Christ’s Lordship or Kingship (Lk 8:1; Isa 52:7). There’s no blessing apart from Jesus Christ (Eph 1:3). Even the Holy Spirit does not add anything to what Christ has "finished" for us. As the Spirit of Truth the Holy Spirit will lead us more and more towards Christ the Truth. "He will not speak on His own authority." He will glorify Christ. He will take of what is Christ’s and declare it to us (Jn 16:13-15). Failure to understand this may trap us in "another" gospel in the name of "full" gospel. Beware!
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The dawn of AD 2000 has become a hype in the business world. Eventhough the new millennium would begin only in January 2001, the number 2000 has created quite a stir and hysteria. India alone is supposed to have spent anywhere from Rs. 1500 crores to Rs. 2000 crores over the Y2K programme but thank God nothing catastrophic has happened. The religious world also has been thrown into all sorts of speculations. The pulpit sermons of the New Year watchnight services in Churches have alerted Christians about the possible return of Christ in the year 2000. Sincere Christians want to know what the Bible has to say on this matter.
The last recorded message of Christ in the Bible is the conclusive answer to all the questions regarding the "time" of His Return. "Surely I am coming QUICKLY" (Rev 22:20). The word "surely" is to encourage us, and the word "quickly" must challenge us. The Lord frequently used the word "quickly" in His messages to the Churches (Rev 2:5,16; 3:11; 22:7,12). This was literally believed by the Christians of the first century. That was one reason why they had been greeting one another with the word "Maranatha," an Aramaic term meaning, "O Lord, come!" (1 Cor 16:22).
If the first century Christians had lived with the every-moment-expectation of the return of Christ, how much anxious our expectation today should be! However, the Bible consistently discourages us from any date-setting. In His parting words Christ told His disciples, "It is not for you to know times or seasons which the Father has put in His own authority" (Acts 1:7). He had earlier told them repeatedly, "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming" (Mt 24:42; 25:13). But man is always curious to know what he need not know! When Christ says that He Himself does not know when He would return, why should we be curious about it? (Mk 13:32).
One thing we can be sure of. That is, we in this generation are much nearer to the Second Coming of Christ than the earlier generations. As Revivalist Leonard Ravenhill used to say, "We are not living in the last days but in the last minutes!" Most of what was predicted to happen before the Return of Christ has been fulfilled. One of the most important signs namely worldwide evangelisation is in its final phase, and the work goes on much faster than anytime in Church history (Mt 24:14). Sin is rampant and the "cup of iniquity" is overflowing (Mt 24:12). The Judge is standing "at the door!" (Js 5:9).
Following the pattern of epochal events in the Biblical calendar, it is most likely that Christ would return in this generation. If we had known the exact date, we would not be ever ready but be postponing the preparation to the eleventh hour. It is in His sheer mercy and sovereign wisdom that the Father has kept this as a secret with Himself.
Instead of date-setting, let’s set goals for the total evangelisation of "Jerusalem, all Judea, Samaria and the end of the earth!" (Acts 1:7,8). Don’t go after signs, visions and voices which claim to give new revelations about the second advent of Christ (Mt 24:23-26). Be satisfied with the vivid Biblical revelations and don’t explore mysteries of which the Bible is silent (Dt 29:29).
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