Strengths of The Passion Translation (TPT) from a Reformed Baptist Perspective Reformed Baptists prioritize the authority, sufficiency, and clarity of Scripture as the inspired Word of God, emphasizing accurate translations that faithfully convey the original Hebrew, Aramaic, and Greek texts without additions or subtractions. From this viewpoint, TPT's strengths are limited and often qualified, as it is more of a dynamic paraphrase than a formal translation. However, some potential positives include: - Emotional and Worshipful Engagement: TPT aims to "re-introduce the passion and fire" of the Bible through vivid, contemporary language that can evoke a sense of awe and devotion. For instance, renderings like Psalm 16:5 as "You are my prize, my pleasure, and my portion" or Psalm 93:1 as "Yahweh now reigns as king!" might help readers connect emotionally with God's sovereignty and majesty, aligning with Reformed emphases on heartfelt worship and the glory of God. This could make Scripture feel more accessible for personal devotion, though it risks prioritizing feeling over fidelity. - Christ-Centered Highlights in Places: In certain passages, TPT emphasizes messianic themes that resonate with Reformed theology's focus on Christ's fulfillment of the Old Testament. Examples include Psalm 22:31b as "And they will all declare, 'It is finished!'" (echoing John 19:30) and Psalm 110:1 as "Jehovah-God said to my Lord, the Messiah," which can underscore the redemptive arc of Scripture. However, this is selective and not consistent enough to outweigh concerns. - Fresh Insights on Grace in the New Testament: Some passages, like John 15:2 (Jesus "lifting up" unfruitful branches) or Romans 8:26 (the Holy Spirit as a "super-interceder"), provide a grace-oriented rendering that might aid in understanding God's unmerited favor, a core Reformed doctrine. Footnotes occasionally offer helpful Aramaic insights, though these are speculative. Overall, these strengths are minor and contextual; Reformed Baptists would generally prefer translations like the ESV, NASB, or LSB for their literal accuracy, viewing TPT's appeal as better suited to supplemental reading rather than primary study.

How can we know Christianity is True?

Diligently Preserving Unity “Being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3). The unity of the Spirit must be earnestly maintained by humble, gentle, patient, loving Christians. Today’s Scripture spells out the goal of the worthy walk: the unity of the Spirit. Jesus prayed for Christians “that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me” (John 17:21). Our witness to the world depends on our unity as believers. The world is full of discord, animosity, bitterness, and resentment. If in the midst of the world there is an oasis of unity and harmony, people will wonder what we have. Then we have the opportunity to say, “This is what Christ can do.” The world needs to see that the church is not just another social club, but an institution of God, supernaturally born, supernaturally sustained, with a supernatural destiny. Our unity depends on the virtues we have been studying this month: gentleness, patience, and forbearing love. Without them, unity is impossible. In addition, our unity requires diligence. The word translated “diligent” in Ephesians 4:3 carries the ideas of both zeal and urgency: “Let’s work on it, and work on it now.” We need full dedication. But don’t say first, “I’ll head the committee” or “I’ll make the posters.” This is a personal passage, and if you want to hurry and start working on unity, you need to start in your heart. Commit yourself first to walking worthy by matching your life with your theology. I am grieved by all the disunity and discord in the church today. One of the main causes is the focus on denominational distinctives—what divides us. We should instead focus on biblical distinctives—what unites us. We need to humble ourselves and learn to love each other. That won’t happen by starting a global ecumenical movement, but it will happen when we become what God wants us to be. Working at unity is a full-time task that demands maximum dedication and obedience from every Christian.

“Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body” (Hebrews 13:2). Because we too are human beings, God makes it possible for us to empathize with others who might be enduring hardship. The Apostolic Confession, an ancient church confession, says, “If any Christian is condemned for Christ’s sake to the mines by the ungodly, do not overlook him, but from the proceeds of your toil and sweat, send him something to support himself, and to reward the soldier of Christ.” You can see from this quote that the early church took seriously its responsibility to help people who were suffering persecution. To obtain money to free a fellow believer, some early Christians even sold themselves into slavery. It’s unlikely we’ll ever have to face such extreme measures. But we can definitely learn from the heart attitude that prompted such an action. The point is, we should do whatever we can to understand what others are going through. We don’t necessarily have to experience the same starvation, imprisonment, or harsh treatment that they are enduring in order to sympathize. Being human—“in the body,” as today’s verse says—and suffering our own hurts and hungers should be enough incentive for us to help others. You can have loving empathy for someone in at least three ways. First, you can simply “be there” as a friend to encourage the other person when he is in trouble. A second way to show empathy is by giving direct help. The Philippians shared with the apostle Paul in his affliction by financially supporting his ministry in other places (Phil. 4:14-16). In this way they also encouraged him spiritually. Third, you can give empathy through prayer. Paul’s closing words to the Colossians, “Remember my imprisonment” (Col. 4:18), were an appeal for prayer. It was the only means remaining by which the church could effectively support him.

May a woman preach? Was the Holy Spirit saying the same thing in the Old Testament and in the New Testament? Ezekiel 44:6 And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations, 7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. 9 Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. 12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity. 1 Timothy 2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10 But (which becometh women professing godliness) with good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. 1 Timothy 3:1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;