Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 1 Corinthians 10:31 One of the greatest hindrances to internal peace which the Christian encounters is the common habit of dividing our lives into two areas, the sacred and the secular. As the seas are conceived to exist apart from each other and to be morally and spiritually incompatible, and as we are compelled by the necessities of living to be always crossing back and forth from the one to the other, our inner lives tend to break up so that we live a divided instead of a unified life. Our trouble springs from the fact that we who follow Christ inhabit at once two worlds, the spiritual and the natural. As children of Adam we live our lives on earth subject to the limitations of the flesh and the weaknesses and ills to which human nature is heir. Merely to live among men requires of us years of hard toil and much care and attention to the things of this world. In sharp contrast to this is our life in the Spirit. There we enjoy another and higher kind of life; we are children of God; we possess heavenly status and enjoy intimate fellowship with Christ. This tends to divide our total life into two departments. We come unconsciously to recognize two sets of actions. The first are performed with a feeling of satisfaction and a firm assurance that they are pleasing to God. These are the sacred acts and they are usually thought to be prayer, Bible reading, hymn singing, church attendance and such other acts as spring directly from faith. They maybe known by the fact that they have no direct relation to this world, and would have no meaning whatever except as faith shows us another world, `an house not made with hands, eternal in the heavens.' (2 Corinthians 5:1) Over against these sacred acts are the secular ones.They include all of the ordinary activities of life which we share with the sons and daughters of Adam: eating, sleeping, working, looking after the needs of the body and performing our dull and prosaic duties here on earth. These we often do reluctantly and with many misgivings, often apologizing to God for what we consider a waste of time and strength. The upshot of this is that we are uneasy most of the time. We go about our common tasks with a feeling of deep frustration, telling ourselves pensively that there's a better day coming when we shall slough off this earthly shell and be bothered no more with the affairs of this world. This is the old sacred-secular antithesis. Most Christians are caught in its trap. They cannot get a satisfactory adjustment between the claims of the two worlds. They try to walk the tight rope between two kingdoms and they find no peace in either. Their strength is reduced, their outlook confused and their joy taken from them. I believe this state of affairs to be wholly unnecessary. We have gotten ourselves on the horns of a dilemma, true enough, but the dilemma is not real. It is a creature of misunderstanding. The sacred-secular antithesis has no foundation in the New Testament. Without doubt a more perfect understanding of Christian truth will deliver us from it. The Lord Jesus Christ Himself is our perfect example, and He knew no divided life. In the Presence of His Father He lived on earth without strain from babyhood to His death on the cross. God accepted the offering of His total life, and made no distinction between act and act. `I do always the things that please him,' was His brief summary of His own life as it related to the Father. (John 8:29) As He moved among men He was poised and restful. What pressure and suffering He endured grew out of His position as the world's sin- bearer; they were never the result of moral uncertainty or spiritual maladjustment. Paul's exhortation to `do all to the glory of God' is more than pious idealism. It is an integral part of the sacred revelation and is to be accepted as the very Word of Truth. It opens before us the possibility of making every act of our lives contribute to the glory of God. Lest we should be too timid to include everything, Paul mentions specifically eating and drinking. This humble privilege we share with the beasts that perish. If these lowly animal acts can be so performed as to honor God, then it becomes difficult to conceive of one that cannot. That monkish hatred of the body which figures so prominently in the works of certain early devotional writers is wholly without support in the Word of God. Common modesty is found in the Sacred Scriptures, it is true, but never prudery or a false sense of shame. The New Testament accepts as a matter of course that in His incarnation our Lord took upon Him a real human body, and no effort is made to steer around the downright implications of such a fact. He lived in that body here among men and never once performed a non-sacred act. His presence in human flesh sweeps away forever the evil notion that there is about the human body something innately offensive to the Deity. God created our bodies, and we do not offend Him by placing the responsibility where it belongs. He is not ashamed of the work of His own hands. Perversion, misuse and abuse of our human powers should give us cause enough to be ashamed. Bodily acts done in sin and contrary to nature can never honor God. Wherever the human will introduces moral evil we have no longer our innocent and harmless powers as God made them; we have instead an abused and twisted thing which can never bring glory to its Creator. Let us, however, assume that perversion and abuse are not present. Let us think of a Christian believer in whose life the twin wonders of repentance and the new birth have been wrought. He is now living according to the will of God as he understands it from the written Word. Of such a one it may be said that every act of his life is or can be as truly sacred as prayer or baptism or the Lord's Supper. To say this is not to bring all acts down to one dead level; it is rather to lift every act up into a living kingdom and turn the whole life into a sacrament. If a sacrament is an external expression of an inward grace, then we need not hesitate to accept the above thesis. By one act of consecration of our total selves to God, we can make every subsequent act express that consecration. We need no more be ashamed of our body-- the fleshly servant that carries us through life-- than Jesus was of the humble beast upon which He rode into Jerusalem. `The Lord hath heed of him' may well apply to our mortal bodies. If Christ dwells in us we may bear about the Lord of glory as the little beast did of old and give occasion to the multitudes to cry, `Hosanna in the highest.' That we see this truth is not enough. If we would escape from the toils of the sacred-secular dilemma the truth must `run in our blood' and condition the complexion of our thoughts. We must practice living to the glory of God, actually and determinedly. By meditation upon this truth, by talking it over with God often in our prayers, by recalling it to our minds frequently as we move about among men, a sense of its wondrous meaning will begin to take hold of us. The old painful duality will go down before a restful unity of life. The knowledge that we are all God's, that He has received all and rejected nothing, will unify our inner lives and make everything sacred to us. This is not quite all. Long-held habits do not die easily. It will take intelligent thought and a great deal of reverent prayer to escape completely from the sacred-secular psychology. For instance it may be difficult for the average Christian to get hold of the idea that his daily labors can be performed as acts of worship acceptable to God by Jesus Christ. The old antithesis will crop up in the back of his head sometimes to disturb his peace of mind. Nor will that old serpent the devil take all this lying down. He will be there in the cab or at the desk or in the field to remind the Christian that he is giving the better part of his day to the things of this world and allotting to his religious duties only a trifling portion of his time.And unless great care is taken this will create confusion and bring discouragement and heaviness of heart. We can meet this successfully only by the exercise of an aggressive faith. We must offer all our acts to God and believe that He accepts them. Then hold firmly to that position and keep insisting that every act of every hour of the day and night be included in the transaction. Keep reminding God in our times of private prayer that we mean every act for His glory; then supplement those times by a thousand thought-prayers as we go about the job of living. Let us practice the fine art of making every work a priestly ministration. Let us believe that God is in all our simple deeds and learn to find Him there. A concomitant of the error which we have been discussing is the sacred-secular antithesis as applied to places. It is little short of astonishing that we can read the New Testament and still believe in the inherent sacredness of places as distinguished from other places.This error is so widespread that one feels all alone when he tries to combat it. It has acted as a kind of dye to color the thinking of religious persons and has colored the eyes as well so that it is all but impossible to detect its fallacy. In the face of every New Testament teaching to the contrary, it has been said and sung throughout the centuries and accepted as part of the Christian message, the which it most surely is not. Only the Quakers, so far as my knowledge goes, have had the perception to see the error and the courage to expose it. Here are the facts as I see them. For four hundred years Israel had dwelt in Egypt, surrounded by the crassest idolatry. By the hand of Moses they were brought out at last and started toward the land of promise. The very idea of holiness had been lost to them. To correct this, God began at the bottom. He localized Himself in the cloud and fire and later when the tabernacle had been built He dwelt between holy and unholy. There were holy days, holy vessels, holy garments. There were washings, sacrifices, offerings of many kinds. By these means Israel learned that God is holy. It was this that He was teaching them. Not the holiness of things or places, but the holiness of Jehovah was the lesson they must learn. Then came the great day when Christ appeared. Immediately He began to say, `Ye have heard that it was said by them of old time...,but I say unto you...' (Matthew 5:21-22) The Old Testament schooling was over. When Christ died on the cross the veil of the temple was rent from top to bottom. The Holy of Holies was opened to everyone who would enter in faith. Christ's words were remembered, `The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. ... But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is Spirit, and they that worship him must worship in spirit and in truth.' (John 4:21-23) Shortly after, Paul took up the cry of liberty and declared all meats clean, every day holy, all places sacred and every act acceptable to God. The sacredness of times and places, a half-light necessary to the education of the race, passed away before the full sun of spiritual worship. The essential spirituality of worship remained the possession of the Church until it was slowly lost with the passing of the years. Then the natural legality of the fallen hearts of men began to introduce the old distinctions. The Church came to observe again days and seasons and times. Certain places were chosen and marked out as holy in a special sense. Differences were observed between one and another day or place or person. `The sacraments' were first two, then three, then four, until with the triumph of Romanism they were fixed at seven. In all charity, and with no desire to reflect unkindly upon any Christian, however misled, I would point out that the Roman Catholic church represents today the sacred-secular heresy carried to its logical conclusion. Its deadliest effect is the complete cleavage it introduces between religion and life. Its teachers attempt to avoid this snare by many footnotes and multitudinous explanations, but the mind's instinct for logic is too strong. In practical living the cleavage is a fact. From this bondage reformers and puritans and mystics have labored to free us. Today the trend in conservative circles is back toward that bondage again. It is said that a horse after it has been led out of a burning building will sometimes by a strange obstinacy break loose from its rescuer and dash back into the building again to perish in the flame. By some such stubborn tendency toward error, Fundamentalism in our day is moving back toward spiritual slavery. The observation of days and times is becoming more and more prominent among us. `Lent' and `holy week' and `good' Friday are words heard more and more frequently upon the lips of gospel Christians. We do not know when we are well off. In order that I may be understood and not be misunderstood I would throw into relief the practical implications of the teaching for which I have been arguing, i.e.,the sacramental quality of every-day living. Over against its positive meanings I should like to point out a few things it does not mean. It does not mean, for instance, that everything we do is of equal importance with everything else we do or may do. One act of a good man's life may differ widely from another in importance. Paul's sewing of tents was not equal to his writing an Epistle to the Romans, but both were accepted of God and both were true acts of worship. Certainly it is more important to lead a soul to Christ than to plant a garden, but the planting of the garden can be as holy an act as the winning of a soul. Again, it does not mean that every man is as useful as every other man. Gifts differ in the body of Christ. A Billy Bray is not to be compared with a Luther or a Wesley for sheer usefulness to the Church and to the world; but the service of the less gifted brother is as pure as that of the more gifted, and God accepts both with equal pleasure. The `layman' need never think of his humbler task as being inferior to that of his minister. Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it. The motive is everything. Let a man sanctify the Lord God in his heart and he can thereafter do no common act. All he does is good and acceptable to God through Jesus Christ. For such a man, living itself will be sacramental and the whole world a sanctuary. His entire life will be a priestly ministration. As he performs his never so simple task he will hear the voice of the seraphim saying, `Holy, Holy, Holy, is the Lord of hosts: the whole earth is full of His glory.' Lord, I would trust Thee completely; I would be altogether Thine; I would exalt Thee above all. I desire that I may feel no sense of possessing anything outside of Thee. I want constantly to be aware of Thine overshadowing Presence and to hear Thy speaking Voice. I long to live in restful sincerity of heart. I want to live so fully in the Spirit that all my thought may be as sweet incense ascending to Thee and every act of my life may be an act of worship. Therefore I pray in the words of Thy great servant of old, `I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee and worthily praise Thee.' And all this I confidently believe Thou wilt grant me through the merits of Jesus Christ Thy Son. Amen.

A.W. Tozer's materials are a mainstay in Evangelical churches in our day and he is one of the most quoted authors. He was a prophet in his day and his writings are even more influential in our day. One of his books: The Pursuit of God, has had over 1 million copies sold world-wide.

Morning and Evening with A.W. Tozer

In the Pursuit of God - The Sacrament of Living

I came that they may have life, and have it abundantly. (John 10:10 ISV)
 
 Remember – "In Him 
 was life" (John 1:4). Is He different in nature from other men? Everyone can 
 see that He is different from other men in His very nature, and the difference 
 is made by this Life that is in Him. This Life brings with it a new and 
 different consciousness. Look at the Lord Jesus! What was His real 
 consciousness? This was a thing about which He was always speaking, and it was 
 so very evident in His case. He said: 
 
 "I and the Father are one"
 (John 10:30); 
 
 "I do always 
 the things that are pleasing to Him" (the Father) (John 8:29);
 
 
 "The works that I do in My Father's 
 name" (John 10:25). Oh, this word "Father" in John's 
 Gospel!

 The consciousness of Jesus Christ every day was of His union with His 
 Father, the oneness that existed between them: 
 "As Thou, Father, art in Me, and I in 
 Thee" (John 17:21). The consciousness of the Lord Jesus was of the 
 very closest union with God as His Father, and that was because the very life 
 of God was in Him. His life was a God-conscious life; but God-consciousness in 
 the sense of perfect oneness. And that is what it means to have this Life. Man 
 never had that. Jesus came to bring it in His own person: not to talk about 
 union with God, but to live out a life of union with God and to bring His 
 disciples into the same union. 
 "I 
 came that they might have life" – in other words: "I am come that 
 they may have the same consciousness of God as Father that I have and that 
 they may have the same Divine nature in them as I have."

This devotional contains short daily portions from a selection of Mr. Austin-Sparks' messages. In his own words, “Perhaps this is just like a window opened into heaven. If you get the right window you can see quite a lot. You can see great things and you can see far things. But the best that I can hope is that this has just opened a window, and that as you look through it you are seeing one thing - how superior is Jesus Christ to all else, and how superior is the dispensation into which we have come, and how superior are all the resources at our disposal to all that ever was before!” Open Windows messages have been selected and compiled by Austin-Sparks.Net from the works of T. Austin-Sparks. In some cases they appear in abridged form. The introductory verse and its associated Bible version have been selected by the editor and did not always appear within the original message.

Open Windows

Discipleship In The School Of Christ - Chapter 2

 The Divine Consciousness 

Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. Father, glorify Your name.” Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.” § “Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.” Then an angel appeared to Him from heaven, strengthening Him. Being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. § Therefore My Father loves Me, because I lay down My life that I may take it again. § For I have come down from heaven, not to do My own will, but the will of Him who sent Me. § Shall I not drink the cup which My Father has given Me? The Father has not left Me alone, for I always do those things that please Him. § My beloved Son, in whom I am well pleased. § My Elect One in whom My soul delights!

Daily Light on the Daily Path or Daily Light is a Christian daily devotional scripture reading published by Bagster & Sons about 1875. It has been reprinted continually since then. It consists of brief groupings of scripture passages which speak to prominent Biblical themes—two themes (morning and evening) for each day of the year. It appends no commentary, but simply allows scripture to speak for itself.

Morning Daily Light

 It pleased the Lord to bruise Him; He has put Him to grief. 

For Reading and Meditation:      John 8:21-36We saw yesterday that the phenomenon of catharsis comes about not simply through telling someone else our troubles, but when that other person is a warm, accepting and understanding individual. Psychologists believe the explanation for this to be the fact that the warm, accepting manner of the helper is so directly opposite to the harsh, judgmental attitudes of those who caused the hurts that repressed feelings easily surface and are released. What has this law of the personality to do with the subject now under discussion? A great deal, I believe. In Jesus Christ we find Someone who not only yearns for our trust, but is worthy of our trust. To sit in His presence is to hear words similar to those He spoke to the woman caught in adultery: "Neither do I condemn you ' go now, and leave your life of sin" (John 8:11). Such acceptance, such compassion, such concern, cannot fail to produce within every heart a willingness to open up those hurts and fears which have been so deeply repressed. As I said yesterday, I have witnessed on countless occasions this strange and mysterious phenomenon of catharsis take place as, in the presence of love and acceptance, repressed hurts and ideas are discharged from the personality. But beautiful and wondrous as this natural phenomenon is, it is as nothing compared to the glory and radiance that a person shows when they stand in the presence of Jesus Christ, the Wonderful Counsellor, and experience a catharsis that reaches, not merely into the outer regions of the heart, but to its greatest depths. To have such an experience is not just to be free - it is to be free indeed. My Father and my God, slowly things are coming into focus. I am beginning to understand what You mean when You say: "If the Son sets you free, you will be free indeed." Purge me to the depths of my being. In Jesus' Name. Amen.<div class="tl-lightgrey mt20 pt20 flexbox-row-wrap jc-around"><div><div class="fs-17 fg-mustard bold center-it">AdditionalVerses</div><ul style="margin-top:0px"><li>John 3:1-18</li><li>John 5:24</li><li>Romans 8:1</li><li>Romans 8:34</li><li>Revelation 12:10</li></ul></div>

<div><div class="fs-17 fg-mustard bold center-it">Questions to Consider</div><ul style="margin-top:0px"><li>Who brings condemnation?</li><li>What is the promise to the believer?</li></ul></div></div>

Let a little light into your soul every day with this wonderful devotional from English pastor Selwyn Hughes.

Every Day Light with Selwyn Hughes

"So if the Son sets you free, you will be free indeed." (v. 36)

29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

John 8:29

 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

In 1604, King James I of England authorized that a new translation of the Bible into English be started. It was finished in 1611, just 85 years after the first translation of the New Testament into English appeared (Tyndale, 1526). The Authorized Version, or King James Version, quickly became the standard for English-speaking Protestants. Its flowing language and prose rhythm has had a profound influence on the literature of the past 400 years. The King James Version present on the Bible Gateway matches the 1987 printing. The KJV is public domain in the United States.

OT: Masoretic Text, some LXX and Vulgate influence.
NT: Textus Receptus, similar to the Byzantine text-type; some readings derived from the Vulgate.
Apocrypha: Greek Septuagint and Latin Vulgate.

King James Version

29 <woj>And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.”</woj>

<woj>And <cr>1</cr>he who sent me is with me. <cr>2</cr>He has not left me alone, for <cr>3</cr>I always do the things that are pleasing to him.”</woj>

 And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.”

From Wikipedia: 

The English Standard Version (ESV) is an English translation of the Bible. The ESV was published in 2001 by Crossway, having been "created by a team of more than 100 leading evangelical scholars and pastors." The ESV relies on recently published critical editions of the original Hebrew and Greek texts. Crossway claim that the ESV continues a legacy begun by the Tyndale New Testament of precision and faithfulness in English translation of the original text, followed in the same standard by "the King James Version of 1611 (KJV), the English Revised Version of 1885 (RV), the American Standard Version of 1901 (ASV), and the Revised Standard Version of 1952 and 1971." Crossway describes the ESV as a translation that "emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning." Crossway also describes the ESV as a translation that adheres to an "essentially literal" translation philosophy, taking into account "differences in grammar, syntax, and idiom between current literary English and the original languages."

The ESV is derived from the 1971 text edition of the Revised Standard Version (RSV). ESV Translation Oversight Committee member Wayne Grudem claims that approximately eight percent (or about 60,000 words) of the 1971 RSV text being used for the ESV was revised as of first publication in 2001. Grudem states that the committee removed "every trace of liberal influence that had caused such criticism from evangelicals when the RSV was first published in 1952." Although, Grudem also states that much of the 1971 RSV text left unchanged by the committee "is simply 'the best of the best' of the KJV tradition."

With regard to gender language, the ESV Translation Oversight Committee state that "the goal of the ESV is to render literally what is in the original."[9] The committee expands on this position in claiming that, although the ESV avoids using gender-neutral language (for the purpose of preserving contextual meaning found in the original text), the translation does utilize gender-neutral language in specific cases. The committee further state that their objective was "transparency to the original text, allowing the reader to understand the original on its own terms rather than in the terms of our present-day Western culture."[9] The ESV Study Bible often details in its commentary why a complementarian interpretation of the original text may have been rendered in translation.

OT: Biblia Hebraica Stuttgartensia (5th ed., 1997); additional sources in difficult cases
NT: UBS Greek New Testament (5th corrected ed.); Novum Testamentum Graece (28th ed., 2012)

English Standard Version

29 <woj>The one who sent me is with me; he has not left me alone, for I always do what pleases him.” </woj>

<woj>The one who sent me is with me; he has not left me alone,<cr>1</cr> for I always do what pleases him.”<cr>2</cr> </woj>

 The one who sent me is with me; he has not left me alone,  for I always do what pleases him.” 

From Wikipedia: 

The New International Version (NIV) is an English translation of the Bible first published in 1978 by Biblica (formerly the International Bible Society). The NIV was published to meet the need for a modern translation done by Bible scholars using the earliest, highest quality manuscripts available. Of equal importance was that the Bible be expressed in broadly understood modern English.

The NIV is published by Zondervan in the United States and Hodder & Stoughton in the UK. The NIV was updated in 1984 and 2011 and has become one of the most popular and best-selling modern translations.

OT: Biblia Hebraica Stuttgartensia; additional sources;
NT: UBS Greek New Testament; Novum Testamentum Graece; additional sources;

New International Version

29 And he that sent me is with me; he hath not left me alone; for I do always the things that are pleasing to him.

And he that sent me is with me; he hath not left me alone; for I do always the things that are pleasing to him.

From Wikipedia: 

The American Standard Version (ASV) is rooted in the work that was done with the Revised Version (RV) (a late 19th-century British revision of the King James Version of 1611). In 1870, an invitation was extended to American religious leaders for scholars to work on the RV project. A year later, Protestant theologian Philip Schaff chose 30 scholars representing the denominations of Baptist, Congregationalist, Dutch Reformed, Friends, Methodist, Episcopal, Presbyterian, Protestant Episcopal, and Unitarian. These scholars began work in 1872.

The RV New Testament was released In 1881; the Old Testament was published in 1885. The ASV was published in 1901 by Thomas Nelson & Sons. In 1928, the International Council of Religious Education (the body that later merged with the Federal Council of Churches to form the National Council of Churches) acquired the copyright from Nelson and renewed it the following year.

The divine name of the Almighty (the Tetragrammaton) is consistently rendered Jehovah in the ASV Old Testament, rather than LORD as it appears in the King James Bible.

The ASV was the basis of four revisions. They were the Revised Standard Version, 1971, the Amplified Bible, 1965, the New American Standard Bible, 1995, and the Recovery Version, 1999. A fifth revision, known as the World English Bible, was published in 2000 and was placed in the public domain. The ASV was also the basis for Kenneth N. Taylor's Bible paraphrase, The Living Bible, 1971.

This Bible is in the public domain in the United States. We are making it available in the same format in which we acquired it as a public service.

NT: Westcott and Hort 1881 and Tregelles 1857, (Reproduced in a single, continuous, form in Palmer 1881). 
OT: Masoretic Text with some Septuagint influence).

American Standard Version

29 He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him."

He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him."

From Wikipedia: 

The World English Bible (WEB) is an English translation of the Bible published in 2000. It is an updated revision of the American Standard Version (1901). 

The World English Bible was created by volunteers using the American Standard Version as the base text as part of the ebible.org project through Rainbow Missions, Inc., a Colorado non-profit corporation. 

The World English Bible is one of the few public domain, twenty-first century English translations of the entire Bible, and it is freely distributed to the public using electronic formats.


NT: Byzantine Majority Text by Robinson and Pierpont 1991. 
OT: Biblia Hebraica Stuttgartensia (with some Septuagint and Dead Sea Scrolls influence).

World English Bible

29 <woj>The one who sent me is with me; he has not left me alone, for I always do what pleases him.” </woj>

<woj>The one who sent me is with me; he has not left me alone,<cr>1</cr> for I always do what pleases him.”<cr>2</cr></woj>

 The one who sent me is with me; he has not left me alone, for I always do what pleases him.”

From Wikipedia: 

The New International Version (NIV) is an English translation of the Bible first published in 1978 by Biblica (formerly the International Bible Society). The NIV was published to meet the need for a modern translation done by Bible scholars using the earliest, highest quality manuscripts available. Of equal importance was that the Bible be expressed in broadly understood modern English.

The NIV is published by Zondervan in the United States and Hodder & Stoughton in the UK. The NIV was updated in 1984 and has become one of the most popular and best-selling modern translations.

New International Version 1984

29 <woj>And</woj> <woj>He who sent Me is with Me.</woj> <woj>The Father has not left Me alone,</woj> <woj>for I always do those things that please Him.”</woj>

<woj>And</woj><cr>1</cr><woj>He who sent Me is with Me.</woj><cr>2</cr><woj>The Father has not left Me alone,</woj><cr>3</cr><woj>for I always do those things that please Him.”</woj>

 AndHe who sent Me is with Me.The Father has not left Me alone,for I always do those things that please Him.”

From Wikipedia: The New King James Version (NKJV) is an English translation of the Bible. The complete NKJV Bible was published in 1982 by Thomas Nelson. The NKJV is described by Thomas Nelson as being "scrupulously faithful to the original, yet truly updated to enhance its clarity and readability."




John 8:29

John 8:29 KJV

John 8:29 ESV

John 8:29 NIV

John 8:29 ASV

John 8:29 WEB

John 8:29 NIV1984

John 8:29 NKJV

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