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Tuesday, December 03, 2024

Jesus and our sin

The Saviour of Sinners.

1 Timothy 1:15.

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

’Twas a heaven below,
The Redeemer to know,
And the angels could do nothing more;
Than to fall at his feet,
And the story repeat,
And the Saviour of sinners adore!

Introduction.

The regular non-Calvinistic missionary Baptists (Fundamental Baptists, Independent Baptists, Landmark Baptists, Missionary Baptists, Southern Baptists) of the Southland have become weak on the subject of sin: (1) weak theologically, using language moving toward a nature with a tendency to sin and away from an inherent and inherited sin nature; and (2) weak practically, in preaching against sin, and disciplining sin in the church (e.g., so that known public wickedness is tolerated for members in a local church). Both problems go hand in glove. 

In theology, notice for example the change from the 1833 New Hampshire Confession of Faith to the 1963 Southern Baptist Faith and Message (with language still the same in 2000).

NHCOF: “…in consequence of [the fall] all mankind are now sinners, not by constraint but choice; being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.”

BFAM: “Through the temptation of Satan man transgressed the command of God, and fell from his original innocence whereby his posterity inherit a nature and an environment inclined toward sin. Therefore, as soon as they are capable of moral action, they become transgressors and are under condemnation.”

Ephesians 2:3 clearly states we are “by nature the children of wrath.” The 1963 modified the state of the sinner in the world, so that the posterity of Adam inherit “a nature and an environment inclined to sin” rather than “being by nature utterly void of that holiness required by the law of God.” In an 1889 debate with Campbellite J. A. Harding, Baptist J. B. Moody’s strongly worded proposition on depravity read thusly: “The Scriptures teach that man is so depraved in mind and heart that he is unable without a direct enabling power of the Holy Spirit to obey the Gospel of the Son of God.” 

Jesus came to save sinners and forgive sins, but he was not weak on sin. His rhetoric clearly and forcefully condemns sin. Notice these teachings of our Lord Jesus Christ.

Sin is an internal, inherent matter.

Mark 7:15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.

Mark 7:20-23 And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man.

There is none good, but God.

Mark 10:18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

“Being evil” is an apt description of mankind.

Matthew 7: 11 If ye then, being evil…

  • In this lesson on prayer, Jesus teaches that all people are evil (not just that they do evil, but that they are evil).

The self-recognizing sinner is commended, and the self-righteous Pharisee condemned.

Luke 18:13-14 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other…

None are without sin.

John 8:7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

We owe a debt we cannot pay.

Matthew 18:24-25 ten thousand talents…he had not to pay… 32 I forgave thee all that debt

  • God’s forgiveness of sin is like the King forgiving his servant a debt he could not pay.

All need repentance.

Matthew 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Luke 13:3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Luke 24:47 and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Acts 17:30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Conclusion.

Jesus and the Bible teaches our depravity is personal, inherited, complete. This whole person is affected by sin, in body, mind, spirit, and will, so that there is nothing good in any of us to commend to God. Only by the grace of God and Spirit of God can we be led to believe on the Lord Jesus Christ. If we could pull ourselves up by our own bootstraps, so to speak, The substitutionary crucifixion of Jesus Christ on the cross would be savage, senseless, and needlessly wrong. If we cannot determine the sickness, how can we determine the cure? God’s straight arrow of total depravity drives man from his self-reliance to a despair whose only relief is found by falling at the feet of a merciful Saviour!

If you do not properly abhor your sin, you cannot properly adore your Saviour.

Monday, December 02, 2024

The record of the dates and periods

“4. The position occupied in The Companion Bible is that all Scripture is ‘given by inspiration of God,’ θεόπνευστος (theopneustos) = God breathed. Therefore, the record of the dates and periods stated in the Bible are as much inspired as any other portion of it; and are as much to be relied on for accuracy as those statements upon which we rest in hope of eternal salvation. They must be as unreservedly received and believed as any other statements contained in its pages.”

E. W. Bullinger, “Introduction,” “Appendix 50, Chronological Charts, and Tables,” The Companion Bible, p. 41


Sunday, December 01, 2024

Father, I stretch my hands to thee

This hymn below was written by Charles Wesley. “Father, I Stretch My Hands to Thee” is very popular as a lined hymn in black churches.

The hymnal Songs of Zion presents a lined-version of musical notation for Wesley’s hymn “Father, I stretch my hands to thee.” Ethnomusicologist Eileen Southern says that this lined format is a “novel inclusion” that “reflects the importance given by the compilers to the validity of oral traditions” in the black churches.[i] According to Southern this is an embellished version of the hymn tune Martyrdom by Hugh Wilson.[ii] In The Sacred Harp tradition, arrangements of the tune are titled Sacred Throne (Denson Book) and The Christian’s Desire (Cooper Book), and often called Avon in the general shape-note tradition.

1. Father, I stretch my hands to thee;
No other help I know.
If thou withdraw’st thyself from me,
Ah! whither shall I go?

2. What did thine only Son endure,
Before I drew my breath!
What pain, what labor to secure
My soul from endless death!

3. O Jesu, could I this believe,
I now should feel thy power;
Now my poor soul thou would’st retrieve,
Nor let me wait one hour.

4. Author of faith, to thee I lift
My weary, longing eyes:
O let me now receive that gift!
My soul with­out it dies!

5. Surely thou canst not let me die;
Oh, speak and I shall live;
And here I will unwearied lie,
’Till thou thy Spirit give.

6. The worst of sinners would rejoice,
Could they but see thy face:
O let me hear thy quick’ning voice,
And taste thy pard’ning grace.

Recordings of “Father, I Stretch My Hands to Thee” on YouTube:

Excerpt of the lined tune in Songs of Zion


[i] Page 166, “Hymnals of the Black Church,” Eileen Southern, The Black Perspective in Music, Volume 17, No. 1/2 (1989), pp. 153-170.
[ii] Songs of Zion, J. Jefferson Cleveland, Verolga Nix, editors. Nashville, TN: Abingdon Press, 1981, No. 11. Southern says this book “must be counted among the great monuments of black-church music.” The introduction explains about lined-out hymnody: “In metering or ‘lining out’ a hymn such as ‘Father, I Stretch My Hands to Thee,’ the first phrase is spoken or chanted by one person before everyone responds.” (This is followed by an example.) “In the lined-out hymns, simultaneous embellishment of the basic melody is highly recommended.” p. xvi.