The NIV 50: Celebrating 50 Years of the NIV Bible

NIV5050 years ago this August, the NIV translation was commissioned and the Committee on Bible Translation was born. After years of labor from a broad group of Evangelical scholars, the New Testament would be published in 1973 followed by the entire NIV Bible in 1978.

By all accounts, the NIV was an incredible success. It filled a need and provided a faithfully translated, widely available, and clearly understandable Bible in modern English. It was a major milestone in the history of Evangelicalism and most of us would agree that its impact was positive on the wider church. Even its critics, for the most part, respect the NIV in its mission and goal. Who doesn’t want to bring God’s Word to people in an understandable translation?

Over the summer, Zondervan will be releasing new resources marking the upcoming 50th Anniversary of what is really the birth of the NIV. Today I wanted to share a couple interesting articles and a video.

The following two articles showcase what a sacrifice was involved in bringing the NIV to completion. From unsuccessful pledge drives to an eleventh hour pitch to Zondervan for advance funding, to the sacrifice of scholars risking their future advancement by devoting time to this project, the project was tenuous. But who could have imagined the ultimate result: with the NIV becoming the most widely used English version?

The more I have studied the translation philosophy of the NIV, the more I have come to respect it. I hope to offer a review and analysis of Douglas Moo’s brief work (offered as a free ebook) on the state of Bible translation 50 years after the NIV, soon.

I leave you with two videos giving a brief overview of the continuing mission of the CBT and the NIV. Learn more about the NIV’s 50th anniversary at www.thenivbible.com/50th-anniversary.

The Rise of Young-Earth Creationism

40 Questions about Creation and Evolution by Kenneth D. Keathley and Mark F. RookerToday among conservative evangelicals there is a concerted effort to defend the “biblical” position that the earth is young. Growing up in fundamentalist Baptist circles, I like many others, simply assumed this was the Bible’s clear teaching. I also assumed that this was the historic position of the church.

There are plenty of good arguments for young earth creationism (YEC) as it is known today. These arguments have persuaded a majority of evangelicals that this is the Bible’s teaching and the position to stand for.

But has support for a young-earth position always been this widespread? Judging from the last 200 years, the answer appears to be a decided no. Today, that support is weakening and authors Kenneth D. Keathley and Mark F. Rooker have recently given us a book to help evangelical Christians sort through this question and the wider creation-evolution controversy. In their book, 40 Questions about Creation and Evolution,  Keathley and Rooker point out that the young earth position took center stage only in the last 50 years.

Before I provide an excerpt with their comments, I do want to speak briefly about this helpful book. I appreciate the openness each author has in carefully laying out the evidence (good and bad) for the various positions that evangelicals hold. One of the authors favors young earth creationism, and another leans toward the old earth view. But both take pains to speak charitably of the other positions and honestly about the difficulties of his own view. Their irenic candor and careful grappling with the major positions, is what makes this book such a joy to read. A full review of this book will come later, but for now, I wanted to offer this excerpt for your reading and possible discussion.

Here is an excerpt related to the origins of today’s young-earth creationism. I should note that unlike some other works which point out the history behind the YEC position, this book does not malign that view and in pointing out the history it does, is not using the “guilt by association” tactic either.

The Rise of Young-Earth Creationism

As we noted earlier, most Christians, including evangelicals, accepted the view that the universe was millions and perhaps billions of years old. [My comment: he is speaking of Christians in the 18th and 19th Centuries.] This is true up through the first half of the twentieth century. R.A. Torrey (1856-1928), who helped to found both Moody Bible Institute and Biola University and who edited a series of books called The Fundamentals (from which we get the term “fundamentalist”), held to the gap theory. Even William Jennings Bryan, of the Scopes Monkey Trials fame, held to a day-age interpretation of Genesis 1.

Two of the most ardent anti-evolutionists of the twentieth century were W.B. Riley (1861-1947) and Harry Rimmer (1890-1952). Riley, editor of The Christian Fundamentalist and president of the Anti-Evolution League of America, held to the day-age position. Riley insisted that there was not “an intelligent fundamentalist who claims that the earth was made six thousand years ago: and the Bible never taught any such thing.” Rimmer, a self-educated layman and apologist known for his debating skills, held to the gap theory. In a celebrated series of debates, the two men argued for their respective positions with Rimmer generally considered to have been the victor.

Until 1960, the view that the proper interpretation of Genesis requires that the earth be less than 10,000 years old was advocated almost exclusively by George McCready Price, an apologist for Seventh-Day Adventists. Seventh-Day Adventists believe that the writings of their denomination’s founder, Ellen G. White, are divinely inspired and are to be treated as Scripture. White claimed she received a vision in which God carried her back to the original week of creation. There, she said, God showed her that the original week was seven days like any other week. Price worked tirelessly to defend White’s position as the only view that did not compromise biblical authority.

In 1961, John Whitcomb (1924-) and Henry Morris (1918-2006) published The Genesis Flood, which has sold over 300,000 copies and launched the modern creationist movement. Whitcomb and Morris argued that Ussher’s approach to determining the age of the universe was generally sound and that he universe must be less than 10,000 years old. Combining flood geology with the mature creation hypothesis, The Genesis Flood presented a compelling case for young-earth creationism. It would be difficult to exaggerate this book’s impact in shaping evangelical attitudes toward the question of the age of the earth. In many circles, adherence to a young earth is a point of orthodoxy. (p. 187-188)

When I first learned this, I was amazed. It freed me to rethink the matter from a new light. If good Christian leaders like R.A. Torrey, B.B. Warfield and the like could uphold direct creationism yet allow for an old earth, perhaps the matter is not such a do-or-die point. This doesn’t speak to the acceptance of evolution or a rejection of a historical Adam. The book’s authors do draw some clear lines in the sand, but when it comes to the age of the universe, that is a matter on which they agree to charitably disagree. May more of us follow this approach to the controversy. The age of the earth need not be a slippery slope, and good Christians are found on both sides of this debate.

UPDATE: Read my review of this book here.

Check out the book’s detail page at Kregel.com, where you can find an excerpt. Or pick up a copy at any of the following retailers:

Christianbook.com
Amazon.com
Direct from Kregel

Disclaimer: This book was provided by Kregel Academic for review. The reviewer was under no obligation to offer a positive review.

Book Briefs: “Samuel Rutherford (Bitesize Biographies)” by Richard Hannula

Samuel Rutherford (Bitsize Biographies)Samuel Rutherford is perhaps the best known Scottish Puritan. But his life and history seem not to be as widely remembered as other Puritan ministers. Rutherford’s legacy lays chiefly in collections of his profound and moving personal letters.

Richard Hannula brings renewed attention to Samuel Rutherford in his contribution to the “Bitesize Biographies” series from Evangelical Press (2014).

Rutherford had humble beginnings and even a possibly scandalous start to his ministry. He ended up resigning his post at the University of Edinburgh after some possible impropriety with his fiance. This may have been just an ill rumor, and Hannula doesn’t take pains to sort out the facts too closely, but moves on in his simple and straightforward account of Rutherford’s life.

The next chapter of Rutherford’s life finds him as a humble pastor in Anworth. And there he labored in preaching and declaring the loveliness of Christ. His life was caught up in the perils of Scotland’s church, and his Reformed stance eventually landed him in exile 200 miles to the north. And it was this exile that may have birthed his precious letters. He wrote to his flock at Anworth and encouraged them to remain true to the Reformed faith.

Eventually when the Reformed party was in ascendancy, Rutherford was appointed as a professor against his will, in the University of St. Andrews, where he would serve for the remainder of his life. Rutherford’s scholarship was important and his devotion for Christ was unquestioned. He was needed to help shape the future pastors for Scotland. And so he did.

Rutherford was influential as a member of the Scottish delegation to the Westminster Assembly in London, which gave to the church the most enduring English confession, the Westminster Confession of Faith. He played a part in its shape, defending a Presbyterian form of church government. He also helped work on the catechisms.

This story includes the founding of the National Covenant in Scotland and the various wars against Charles I, and the eventual betrayal brought by Charles II when Scottish Covenanters unwisely accepted his promises in exchange for help. The intricacies of Scottish history still baffle me, but the phrase “for Crown and Covenant” has new meaning for me. Ultimately, the Crown was restored and went on to persecute the Reformed branch of the Church of Scotland mercilessly and again Samuel is found writing letters of encouragement to ministers who will soon lose their lives. Rutherford himself would have faced a martyr’s death but for his own sickness that eventually took his life. After his death, Rutherford’s letters were collected and published, and they continue to be widely readable and an enduring devotional classic.

This little book is not a true biography and includes no end notes or footnotes at all. It does recommend works for further study. It is a sympathetic biography too. And further, it is packed with quotes from Rutherford’s much prized correspondence and so it is part biography, part devotional classic in itself.

A few snippets from Rutherford’s letters may encourage my readers to pick up this book and learn more:

I find it a sweet and rich thing to exchange my sorrows with Christ’s joys, my afflictions for that sweet peace I have with Him.

Believe Christ’s love more than your own feelings.

Your heart is not the compass that Christ sails by.

O if you saw the beauty of Jesus, and smelled the fragrance of His love, you would run through fire and water to be at Him.

It is not I, but Christ; not I, but grace; not I, but God’s glory; not I, but God’s love constraining me; not I, but the Lord’s Word; not I, but Christ’s commanding power in me!

You must in all things aim at God’s honour; you must eat, drink, sleep, buy, sell, sit, stand, speak, pray, read, and hear the Word, with a heart-purpose that God may be honoured.

Woe unto us for these sad divisions that make us lose the fair scent of the Rose of Sharon!

When the head is filled with topics, and none of the flamings of Christ’s love in the heart, how dry are all disputes? Far too often, fervour of dispute in the head weakens love in the heart.

Glory, glory dwelleth in Emmanuel’s land. [Rutherford’s last words]

(pp. 64-65, 106, 115-116, 132)

The work makes for a quick read, but many of the quotations merit contemplation and extended meditation. In fact, this book makes me want to get a copy of Rutherford’s letters to read the quotes in their fuller context. I recommend this book for those looking to learn from the spiritual journey of a man whose writings continue to bless the Church as a whole. It is an admirable introduction to Rutherford’s life and a testament ultimately to God’s grace.

Pick up a copy of this book at any of the following online retailers: Amazon, Monergism Books, or direct from EP Books.

Disclaimer: This book was provided by the publisher for review. The reviewer was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Book Briefs: “The Heretic” by Henry Vyner-Brooks

The Heretic by Henry Vyner-BrooksThe year is 1536 and Henry the VII has just proclaimed himself head of the Church of England. The centuries-old way of life is changing with the arrival of new ideas and the winds of Reformation. Monks, nuns and their houses are in jeopardy, bishops must swear allegiance to the king’s authority over the church, but things are even harder for Anabaptists who eschew both Rome and Canterbury.

This is the setting of a fast-paced, engrossing tale spun by Henry Vyner-Brooks. The Heretic follows the interwoven tales of an odd cast of misfit-heroes. An Anabaptist’s orphan children, a leper, an eel-catcher and a prostitute — oh, and the monk whose past name is known throughout the land — these characters are richly developed as they weave in and out of a plot that includes stolen relics, ghastly murders, and enough chivalry and romance to picque the interest of a wide range of readers.

The book’s Christian message lurks beneath the surface for most of the story. The struggle of faith and doubt, and the dangers of reading a heretic Bible are presented in a realistic manner that doesn’t come off as wooden or forced. As a Protestant who has a positive view of the Reformation, the story’s stress on the negative impact of closing the monasteries and ignoring the poor, as well as the political undercurrents behind such changes all conspired to complicate the clean history we prefer to remember. In this and other ways the tale is a challenge to all of us to come to grips with our faith and be willing to stand for what we believe.

One irksome blunder is the mention of Calvinism and Geneva. Calvin only came to Geneva in 1536, when this story commences. And while he may have been known, he certainly hadn’t earned his reputation to the degree the book assumes.

At times, the story includes implausible elements, but on the whole, the story is rewarding and keeps you guessing. The end result is a medieval tale of suspense, mystery and a hint of romance that will make for pleasant and enriching reading. I highly recommend it.

Pick up a copy of this book at any of the following online retailers: Amazon, ChristianBook.com, or direct from Kregel (Lion’s distributer in the US).

Disclaimer: This book was provided by Lion Fiction through Kregel Pulbications. The reviewer was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Quotes to Note 40: Spurgeon on Election

I’ve done 40 Quotes to Note posts, over the years now, and I have yet to post a quote from Charles Spurgeon! Perhaps I haven’t because he is so quotable, everyone else quotes him. But I stumbled across this quote again as I was teaching through my Sunday School series on Reformation doctrine again this Fall.

The above graphic was produced with the help of Logos 6’s visual copy feature. Highlight text from a work in Logos and easily create a quotable graphic as you see below with just a few clicks! To learn more about Logos 6 click here.

Logos gives the source of the quote as: Spurgeon, The Sword and Trowel: 1874 (London: Passmore & Alabaster, 1874), 44. I originally found it in Joel Beeke, Living for God’s Glory (Reformation Trust, 2008), 60. Beeke’s source was: Spurgeon, C.H. Spurgeon Autobiography, Vol. 1: The Early Years, 1834-1859 (Edinburgh: Banner of Truth Trust, 1962), 166.