Preach the word

 

Acts 26:4

Acts 26:4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews...

mine own nation at Jerusalem versus my own nation/country, and also at Jerusalem

I first ran across this controversy and contradiction in a Facebook post by translator David Robert Palmer.

• AKJV: My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
• NASB: So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem;
• DRP: My manner of life since youth therefore, which took place at first in my own country and also in Jerusalem, is known by all the Jews.

Justifying his translation “in my own country and also in Jerusalem” David Robert Palmer writes, “The problem with translations made from the Byzantine Greek text not containing τε is that they are saying Paul’s life was spent in Jerusalem from the beginning, when in fact his country was Cilicia in the city of Tarsus (Acts 9:11; 21:39; 22:3; 23:34). In court hearings, such as where this variant is taking place, it was always determined that Paul’s country legally was Cilicia, see Acts 23:34. Paul himself said he was a citizen of Tarsus, and that Cilicia was his ‘country,’ but Israel he consistently called his ‘nation,’ not his country or citizenship.” (The Holy Bible Containing the Old and New Testaments, July 2025 Edition, Palmer Translation, p. 1076. Note is in the Acts PDF, p. 45.)

Some other translations of Acts 26:4.

• WEB: Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem;
• EMTV:  Therefore my way of life from my youth, which from the beginning was spent among my own nation in Jerusalem, all the Jews know,
• NKJV: My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know.
• NIV: The Jewish people all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem.

Greek texts.

• TR1894: την μεν ουν βιωσιν μου την εκ νεοτητος την απ αρχης γενομενην εν τω εθνει μου εν ιεροσολυμοις ισασιν παντες οι ιουδαιοι
• SBLGNT: Τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος τὴν ἀπ’ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἱεροσολύμοις ἴσασι πάντες Ἰουδαῖοι,
• UBS/NA: Τὴν μὲν οὖν βίωσίν μου [τὴν] ἐκ νεότητος τὴν ἀπ' ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἱεροσολύμοις ἴσασι πάντες [οἱ] Ἰουδαῖοι,

The “Problem.” 

The modern Critical Text and translations based on it create a controversy and a contradiction where none previously existed.

In this statement Paul referred to his own nation – the Jewish people – not the country of Tarsus. He refers to his manner of life, which was a way of living, not his infant and toddler years! Paul, as Saul, had gained a remarkable reputation as a young scholar, especially when he became a passionate persecutor of the church (cf. Acts 9:4-5; 22:4: 26:11; 1 Corinthians 15:9: Galatians 1:13; Philippians 3:6).

Earlier commentators.

John Gill:

My manner of life, from my youth,.... That is, his conduct and deportment, his behaviour among men, from the time that he was capable of performing religious exercises, and of knowing the difference between one sect and another, and of being observed and taken notice of by men:

which was at the first among mine own nation at Jerusalem; for though he was born in Tarsus in Cilicia, he was very early brought, or sent by his parents to Jerusalem, where he had his education under Gamaliel; so that the first part of his life was spent in Jerusalem, the metropolis of Judea, and among the Jews there; the more learned and knowing part of them, Gamaliel's pupils, and the wise men and their disciples: and his course of life must be well known to them, as he says,

this know all the Jews; that had any knowledge of him, and conversation with him.

Matthew Henry:

His education was neither foreign nor obscure; it was among his own nation at Jerusalem, where religion and learning flourished. All the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Those that knew him from the beginning could testify for him that he was a Pharisee, that he was not only of the Jewish religion, and an observer of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in observing the institutions of it himself, and most rigid and critical in imposing them upon others. 

Final thoughts.

Did Paul not begin his training in Jerusalem under Gamaliel? He was from Tarsus, but was he not sent to Jerusalem to train under Gamaliel? No one thought Paul meant he was born in Jerusalem, until modern scholars came along to explain a problem no one thought existed! The Textus Receptus (TR) and Majority Text Greek, the King James translations (and others based on these texts) accurately reflect the point Paul is making to Agrippa. The Critical Text and modern translations obscure it.

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Just notes.

David Robert Palmer

Palmer Translation of Acts 26:4-5 ⁴My manner of life since youth therefore, which took place at first in my own country and also in Jerusalem, is known by all the Jews. ⁵They have previously known of me from the start, if they are willing to testify, that I have lived as a Pharisee, following the strictest sect of our religion.

Facebook thread by Palmer on Acts 26:4.

Acts 26:5, Greek.

TR1894: προγινωσκοντες με ανωθεν εαν θελωσιν μαρτυρειν οτι κατα την ακριβεστατην αιρεσιν της ημετερας θρησκειας εζησα φαρισαιος

SBLGNT: προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος

A Landmark Southern Baptist Association in Texas

It is curiously intriguing that some modern-day Southern Baptists – particularly Southern Baptists with “anti-Landmark” sentiments – exert energy and effort to rescue their heroes from the charge of being “Landmark Baptist.” (For two quick examples of “rescuing” B. H. Carroll, see the notes below.[i] ) Into this fray steps the Landmark Missionary Baptist Association of Shelby County.

I encountered this intriguing example of “rescue” – or plain old historical ignorance – when trying to ferret out the history of the Shelby-Doches Baptist Association (a local association of Southern Baptist churches in our area). The history of the Nacogdoches Association was clear enough to me. I was already familiar with it. However, I kept running into road blocks, into confusing and contradictory assertions regarding the “Shelby County” Association.[ii] Shelby-Doches Association organized in 1925 as a merger of the Nacogdoches and Sabine River Associations.[iii] So far, however, I have not seen a Texas Baptist historian identify the origin of the Sabine River Association, which obviously existed before it merged with the Nacogdoches Association. I discovered that the Sabine River Association was organized circa 1902-03 as the Landmark Missionary Baptist Association of Shelby County, by a minority of Shelby County Missionary Baptist Association churches that wanted to maintain affiliation and cooperation with the Baptist General Convention of Texas.[iv] The 1909 meeting at Clever Creek was called the 7th Annual Session. After 1911 and by 1914, the name was changed to Sabine River Baptist Association of Shelby County.[v]

I suppose that historians have not deliberately suppressed the fact that the Southern Baptist split from the Shelby County Missionary Association was called “Landmark Missionary Baptist Association of Shelby County.” I suspect it is more likely that it has not crossed many minds that this was a group of churches supporting the Baptist General Convention of Texas and the Southern Baptist Convention.[vi]

It is provocative that the Southern Baptist minority – denominational supporters of the Baptist General Convention of Texas – on the same side as B. H. Carroll – took the name “Landmark,” a name which detractors say only identifies those who split from the Convention! They were denominational Landmarkers—whether or not it makes sense. In my opinion, this circumstance should give the naysayers pause when they try to separate “Landmark” from “supporting the Convention.”[vii]

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[i] “…the only movement that Carroll did support which had Landmark influences was the Whitsitt Controversy; and although that controversy dealt with successionism, it was only a secondary issue for Carroll. Carroll did share some theological and historical views with the Landmarkists, but there were too many areas of disagreement to consider him a true Landmarker.” (Fighting the Good Fight: the Life and Work of Benajah Harvey Carroll, Alan J. Lefever, Austin, TX: Eakin Press, 1994, p. 75)
“If he was a Landmarker, he was a denominational Landmarker—and that doesn’t make sense.” (“B. H. Carroll defies narrow theological labels, historians assert,” The Baptist Standard, November 13, 2014) Alan Lefever is director of the Texas Baptist Historical Collection
“While Carroll agitated for Whitsitt’s removal, he never fully embraced the Landmark understanding of Baptist origins as championed by his younger brother J. M. Carroll.” (The Worst Decision B. H. Carroll Never Made: Southern Seminary, the Whitsitt Controversy & the Quest for Institutional Accountability, Jason K. Allen; President of Midwestern Baptist Theological Seminary, in Kansas City, Missouri)
[ii] Perhaps exacerbated in part by several associations including the word “Sabine” in their names (Sabine, Sabine River, Sabine-Neches, Sabine Valley – and also some people confusing the words “Saline” and “Sabine.”
[iii] “Texas Associations,” J. D. Brandon, Encyclopedia of Southern Baptists, Volume II, Norman W. Cox, editor. Nashville, TN: Broadman Press, 1958, p. 1397. “According to previous agreement messengers of the churches of what had formerly composed the Nacogdoches Baptist Association of Nacogdoches County, Texas and the Sabine River Association of Shelby County, Texas met here at the Baptist Church of this village [Martinsville, Nacogdoches County, Texas] to organize the Shelby-Doches Baptist Association, to cover the territory of the two counties.” (Minutes of the First Annual Session of the Shelby-Doches Missionary Baptist Association, October 8-9, 1925, p. 3)
[iv] “Circa” because I have not found the organizational minutes. 1902-03 is based on the dating of the annual sessions.
[v] See minutes held in the collection at the A. Webb Roberts Library of Southwestern Seminary, Fort Worth, Texas.
[vi] Thereby never bothering to make the connection.
[vii] It is my understanding that the entire ministry of Landmarker “J. R. Graves” was spent in the Southern Baptist Convention.

Landmark Missionary Baptist Association of Shelby County

 

Cover, Minutes of the Landmark Missionary Baptist Association of Shelby County

Constitution of the Shelby County Landmark Association (beginning)

Constitution of the Shelby County Landmark Association (completed)

Lectures on the New Hampshire Confession of Faith

Lectures on the New Hampshire Confession of Faith, by B. H. Carroll and Calvin Goodspeed.

Southwestern Journal of Theology, Volume 51, Number 2, Spring 2009.

The Lord’s table

“You cannot take the cup of the Lord and the cup of devils (1 Cor 10:21). You cannot eat at the table of the Lord and the table of the devils. There the cup is called the Lord’s cup, and the table is called the Lord’s table. Now if it be called the Lord’s table then the Lord alone prescribes the terms of admission. If it were my table I could invite anybody I please. I do invite Methodists, Episcopalians, Campbellites, and sinners to my table. I may put my table in the dining room if I want to, or out in the yard if I want to. I can give a friend his dinner by himself and take my dinner by myself, and let the rest of the family take their dinner by themselves, because it is my table, but I have no authority to prescribe how another’s table should be managed. I would not think of giving a rule to some other man as to where he should put his table and if I would not think of giving such a rule to a man, certainly I have not the hardihood to tell the Lord Jesus Christ where He must put His table. If it is the Lord’s table the Lord must determine the terms of admission.”

B. H. Carroll, Lecture on Article XIV of the New Hampshire Confession of Faith, as reprinted in the Southwestern Journal of Theology, Volume 51, Number 2, Spring 2009.

Peace, Be Still

Mary Ann Baker wrote the hymn “Master, the Tempest Is Raging” with the incident of Christ stilling the tempest in mind (Mark 4:35–41). The text focuses on the story of the Jesus and his disciples on Sea of Galilee, when the Master “rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.”

John Julian writes that that Horatio R. Palmer requested Mary Baker write some songs for Sunday School lessons.[i] In 1874 Palmer included songs with nine hymns by “Miss M. A. Baker” (to which he had set the music) in his Songs of Love for the Bible School.[ii] Number 110 is Peace, Be Still with the caption underneath “Mark iv. 35—41. Christ’s Power over Nature.” According to Julian, the popularity of this song was increased by its use during the illness of President James A. Garfield, and then later at several memorial services held in his honor after his death.

Some modern hymnals change “my” to “thy” in the chorus. This removes the statement as a response of Jesus, the one who says “Peace, be still.” It then becomes a narrator speaking about the incident.

1. Master, the tempest is raging!
The billows are tossing high!
The sky is o’ershadow’d with blackness,
No shelter or help is nigh;
“Carest thou not that we perish?”
How canst thou lie asleep,
When each moment so madly is threat’ning
A grave in the angry deep?

Chorus:
The winds and the waves shall obey my will,
Peace, be still (peace, be still).
Whether the wrath of the storm-toss’d sea
Or demons or men or whatever it be,
No waters can swallow the ship where lies
The Master of ocean and earth and skies;
They all shall sweetly obey my will,
Peace, be still! Peace, be still!
They all shall sweetly obey my will,
Peace, peace, be still!

2. Master, with anguish of spirit
I bow in my grief today;
The depths of my sad heart are troubled,
Oh, waken and save, I pray!
Torrents of sin and of anguish
Sweep o’er my sinking soul;
And I perish! I perish! dear Master.
O, hasten and take control.

3. Master, the terror is over,
The elements sweetly rest;
Earth’s sun in the calm lake is mirror’d,
And heaven’s within my breast;
Linger, O blessed Redeemer,
Leave me alone no more;
And with joy I shall make the blest harbor,
And rest on the blissful shore.

Mary Ann (or Anna) Baker was born in New York, September 16, 1832, the daughter of Joshua Baker and Catherine Eddy.[iii] Mary was a Baptist, a hymn writer, and active in the temperance movement. She died September 29, 1925 at age 93 Baptist Old People’s Home in nearby Maywood, Cook County, Illinois. Mary is buried at the Forest Home Cemetery at Forest Park, Cook County, Illinois.

Horatio Richmond Palmer was born in Chenango County, New York, April 26, 1834, the son of Anson and Maria Palmer. He was a composer, author of several works on the theory of music, and a songbook editor – including Songs of Love for the Bible School and Book of Anthems. He earned a music degree from the University of Chicago in 1880. In addition to the music for “Master, the Tempest Is Raging,” as a hymnwriter he is best-known for “Yield not to temptation,” which was written in 1868. Horatio Palmer died 15 November 15, 1907 and was buried at the Black Creek Cemetery at Black Creek, Allegany County, New York.

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[i] John Julian, Dictionary of Hymnology, 1907, pp. 107-108.
[ii] Palmer’s Songs of Love for the Bible School: a Collection of Choice Hymns and Tunes adapted for the Use of Sunday-Schools, Prayer and Praise Meetings, Bible Classes, Sunday-School Concerts, Funeral Occasions, Anniversaries, Sunday-School Festivals, Etc., Etc., Cincinnati, OH: John Church & Co., 1874
[iii] Some sources state that Mary Ann Baker was left an orphan when her parents died of tuberculosis in 1839. However, only her father died that year. Her mother remarried twice, and died circa 1870. Mary Baker the poetess should not be confused with Mary Baker Eddy (1821 –1910), the founder of “The Church of Christ, Scientist” (Christian Science).

An extremely troubling politician

A sitting Senator from Virginia has recently stated that he finds it “extremely troubling” for anyone to teach or believe that that our rights come from God rather than from our laws or our government. I find it “extremely troubling” that we have a Senator who finds that “extremely troubling.” The simple fact of the matter is that if our rights come from the government, the government can take away our rights. (If it is theirs to give, it is theirs to take away.) Since our rights proceed from our Creator God, then it becomes the governments duty not to give or take away, but simply protect what God has given.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed…

Prophecies of Jehovah’s Witnesses

Are you a Jehovah’s Witness? Are you willing to consider the prophecies of the early leaders of your organization? How about just one, concerning 1925-26, from which we a century away without fulfillment?

The Way to Paradise was written by W. E. Van Amburgh, who served as Secretary-Treasurer of the Watchtower Bible & Tract Society from 1903-1947. The book was endorsed by J. F. Rutherford, the second president of the Watchtower Society, who also wrote the “Introduction.” Judge Rutherford states:

“This book is prepared for the express purpose of enabling boys and girls quickly to grasp a knowledge of the new order of things which the Lord is beginning to establish in the earth, and to point them to the way that will lead each boy and girl who obeys to complete success, joy and happiness. It describes in detail the Ruler of this new and righteous government. It shows what great love he has for the children and for their parents. It tells that he will restrain the oppressor, lighten the burden of the people, make the way of each one equal who does right, and bless them with peace. It points out that the blind eyes will be opened and the deaf ears again will hear; that the lame and the crippled will become strong, and grow up to perfection; that the sick will become well, and that in due time sorrow, suffering, and death will cease. It shows that the thorns and the thistles will be removed from the fields; that the fresh grass and flowers will replace them; that the desert shall blossom as a rose and all the earth become a blessed and happy place in which to live. It shows that every family will own a home and enjoy the blessings thereof, sit under their own vine and fig tree and eat the fruits thereof, and none shall make them afraid. It tells that the new Ruler, in the administration of the governmental affairs, will make all happy, until every one will be joining in praise to God and manifesting kindness to each other.” (p. iii)

A major prophecy of Amburgh, and endorsed by Rutherford, was the bodily resurrection of Abraham, Isaac, Jacob, and others.

“No doubt many boys and girls who read this book will live to see Abraham, Isaac, Jacob, Joseph, Daniel, and those other faithful men of old, come forth in the glory of their ‘better resurrection,’ perfect in mind and body.” (p. 226)

This prophecy hinged on the year 1925, with expectations of the resurrection of these heroes of the faith following, this being the “last jubilee.” Amburgh writes:

“As they entered Canaan 1,575 years before Christ there would be 1,925 years of types after Christ, or 1925 A. D. The year 1925, therefore, would have been the last jubilee the Jews would have kept, if they had remained faithful to their covenant.” (p. 223)

“We should, therefore, expect shortly after 1925 to see the awakening of Abel, Enoch, Noah, Abraham, Isaac, Jacob, Melchisedec, Job, Moses, Samuel, David, Isaiah, Jeremiah, Ezekiel, Daniel, John the Baptist, and others mentioned in the eleventh chapter of Hebrews. These will form a nucleus of the new kingdom on earth. One of the first things necessary will be to put Jerusalem in condition to be the capital of the world.” (p. 224)

Be warned by the word of God. Seek out the book of Amburgh and read it – then search in Jehovah’s book and read it. Who will be found true and who will be found a liar? (Cf. Romans 3:4.)

Deuteronomy 18:21-22, New World Translation: However, you may say in your heart: “How will we know that Jehovah has not spoken the word?” When the prophet speaks in the name of Jehovah and the word is not fulfilled or does not come true, then Jehovah did not speak that word. The prophet spoke it presumptuously. You should not fear him.

Acts Chapter 26:1-3

Chapter 26 divides into three main parts – 1-23, Paul before Agrippa (1-3 Paul salutes Agrippa; 4-11 Paul’s early life as a Jew; 12-18 Paul’s conversion on the Damascus Road; 19-23 Paul’s obedience to God and “crime” before the Jews); 24-29, Paul’s dialogue with Festus and Agrippa; and 30-32, the verdict rendered.

26:1-23 is Paul before Agrippa.

Paul salutes Agrippa, 1-3

Verse 1: It appears that King Agrippa is in charge of the meeting. He rather than Festus directs Paul when it is time to speak. Compare Acts 9:15 “he is a chosen vessel unto me, to bear my name before…kings” Paul stretches forth his hand in greeting and acknowledgement of the king. Except for when Festus interrupts, Paul directly addresses Agrippa (cf. verses 2, 7, 13, 19, 27, 28). 

Verses 2-3: Paul uses captatio benevolentiae (cf. 22:1; 24:2-3, 10) in addressing Agrippa, recognizing him as an expert in Jewish “customs and questions.” For this reason, Paul is happy with the situation, speaking to one who can better understand the religious issues than the Roman governor.  He will “answer for myself…touching all the things whereof I am accused of the Jews” and requests Agrippa to patiently hear him out. He will go into greater detail because of Agrippa’s qualifications to appreciate the details.

The speech of Paul to Agrippa, after the captatio benevolentiae (winning of goodwill, 2), follows a rhetorical format of: exordium/introduction (2-3); narratio/narration (4-18); confirmatio/confirmation (19-20); refutatio/refutation (21); peroratio/conclusion (22-23).[1] Verses 25-29 record Paul’s answer to Festus and his appeal to Agrippa.

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[1] The Book of Acts in Its First Century Setting, Volume 1, Winter and Clarke, editors. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1993, pp. 329-31.

Thomas Washington Cox

Thomas Washington Cox was born in Tennessee, and labored as a Baptist minister in Alabama and Texas (and perhaps Tennessee), before defecting to the Campbellites.

He was the son of Greenberry Cox and Temperance Cross, and born circa 1803.[i] He married Melinda D. Bradford August 22, 1823 in Rutherford County, Tennessee. They had at least 9 children (her obituary suggests 9 children survive her). After the death of Melinda, he married Mrs. Mary Linzey in Fayette County in September 1848. However, she does not appear with him on the 1850 census.

In 1833, Thomas W. Cox served on a committee of 5 appointed by the Alabama Baptist State Convention to establish a seminary (“Baptist Literary Institution”) on the “Manual Labor Plan.” He served on the Board of Directors at least until 1835. Cox preached at Ebenezer/ Tuscaloosa City (Holcombe, p. 149), Hebron in Jefferson County (p. 232), Good Hope in Talladega (p. 254), and perhaps Elyton in Jefferson County (p. 234; if the “W” was incorrectly inverted to an “M”). In 1835 he was on the “Committee of Vigilance” of Tuscaloosa, a group opposing vices such as gambling.

The Democrat, Thursday, September 12, 1833, p. 4

“Elder Thomas W. Cox lived here some time; and went from here to the province of Texas. Mr. Cox was an intelligent man, and might have been useful in the cause of the Master; but he engaged in the mercantile business, as too many preachers have done, and failed—then studied law, and it is probable, is practicing in Texas. He was, like many other ministers, rather arminian in his doctrinal views; but was highly respected as a minister of the gospel, until those misfortunes came his way; or rather, until he put himself in the way of them. Mr. Cox, has preached a great deal in Alabama.” Holcombe, p. 254

An Early History of Fayette County Texas by Leonie Rummel Weyand & Houston Wade (LaGrange, TX: LaGrange Journal Plant, 1936, pp. 49-52, 140, 172, 220, 224, 285, 297) has an interesting account of Cox, but gets some things wrong about him. (Such as saying he was born in Alabama in 1785, and that he came to Texas in 1822 with Austin’s 3rd Colony. He was not born in Alabama, was not that old, and if he came to Texas in 1822, he did not stay.)

Cox owned (apparently due to his military service) 640 acres in Fayette County, 13 miles east of La Grange.

It is not certain, but perhaps Cox was no longer active in the ministry after his exclusion from the church at LaGrange in 1841. He practiced law in Texas. He died February 6, 1852, of congestion of the brain, and is buried in an unknown grave – mostly likely the Rutersville Cemetery, but possibly in La Grange.[ii]

T. W. Cox served on the “Texas Monumental Committee,” the group that published the newspaper The Texas Monument (published at LaGrange, Texas), as well as collected funds to build a monument to the Mier Expedition prisoners.

In the La Grange Journal newspaper, 1937, 1938:

• The Fighting Parson 
• War with Mexico (also footnote, p. 6)
• Mier Expedition, Thomas Washington Cox 
• Mier Expedition, Thomas Washington Cox (continued)

T. W. Cox is mentioned in Flowers and Fruits from the Wilderness by Z. N. Morrell, a history of early Texas Baptists. Morrell and Cox were Baptist ministers, and contemporaries in the Union Baptist Association. Morrell advised the church of which Cox was a member and pastor about his Campbellite doctrine and recommended that they take action against him.

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[i] There are some discrepancies on his birth year, but 1803 seems to come closest to all the best-attested facts. The Thomas Cox in 1830 in the Davidson County, Tennessee census is probably him.

https://www.ancestry.com/search/collections/8058/records/687568

[ii] His wife Melinda was buried at Rutersville, and this is probably in general where or close to the area where they owned the 640 acres.

The First Baptist Association in Texas

It is a circumstance marked, curious, and sad that the Baptist supporters of mission boards were unable to form an association by cooperating with Baptists who opposed mission boards – but were able to cooperate with a Campbellite sympathizer (since he was “missionary”) in order to form the first Baptist association in the state of Texas!

The Union Baptist Association at its organization had three ordained ministers: R. E. B. Baylor, T. W. Cox, and J. L. Davis. The “Campbellite sympathizer” was Thomas Washington Cox. Cox was involved in the presbyteries organizing all three churches that started the association, was pastor of all three at the time the association organized, and was elected moderator of the association.[i] While his tendencies may not have been obvious in 1840, Cox felt free to unveil them in 1841.[ii] “During the second session he preached on the subject of faith, and, departing from the doctrine plainly set forth in the New Testament, clearly taught the errors embraced in the system commonly known as Campbellism” (Morrell, p. 145). With some effort on their part and with resistance against them, several Baptist leaders brought charges against Cox before his church and the church excluded him.

The Texas Monument, Wednesday, February 11, 1852, p. 3

Most of this information can be found in Flowers and Fruits, Z. N. Morrell, pages 132-147, but I also reviewed the Union Association minutes of 1840-1841.

Table from the 1840 Union Association minutes

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[i] In the 1840 Union Association minutes, T. W. Cox is listed as pastor of the church Independence, “co-pastor” at Travis Church with Davis, and “co-pastor” at La Grange Church with Baylor and Davis. Presumably he was a member of the church at La Grange, and was one of the representatives of that church in forming the association. “Co-pastor” is not a word found in the Union Association minutes. I simply chose it to recognize the fact that Cox was listed as one of the “Pastors” (plural) at these two churches.
[ii] Hosea Holcombe wrote of Cox, that while in Alabama he was “rather arminian in his doctrinal views...” (Holcombe, p. 254). Cox was active among the Baptists in Alabama before moving to Texas (and apparently leaving under a cloud). See The Alabama Baptist State Convention, 1823-1842, and A History of the Rise and Progress of the Baptists of the Baptists of Alabama.

Christ alone saveth his people from their sins

“Immediately [upon the striking truth of 1 Timothy 1:15 driven into his heart]. I felt a marvellous comfort and quietness, insomuch that my bruised bones lept for joy, Psal. 51:8. After this, the Scripture began to be more pleasant unto me than the honey or the honeycomb; wherein I learned that all my labours, my fasting and watching, all the redemption of masses and pardons, being done without truth in Christ, who alone saveth his people from their sins.”

Thomas Bilney (ca. 1495-1531), English Christian martyr

Test

Feed the Flock of God

No. 75. Ordinations.

1. Ye elders feed the flock
Committed to your care,
The solemn charge you now receive,
The voice of Jesus hear.

2. Let purest motives guide,
And sacred zeal enflame;
The oversight you freely take,
In your great Master’s name.

3. Dominion ne’er assume,
In lowly form appear;
The heritage alone is God’s,
And he’s the ruler there.

4. In doctrine and in word,
In purity and love,
Be ye examples to the flock,
While ye the truth approve.

5. The Shepherd soon will come,
To whom the sheep belong;
Oh may you then with joy appear,
Amidst the happy throng.

6. He, Lord of all below,
His heritage will claim;
Will bless the steward, faithful found,
His honours loud proclaim.

7. He on his head shall place
A bright unfading crown,
And then before assembled worlds,
Will he his servant own.

This hymn, written by Benjamin Beddome, appears in Hymns Adapted to Public Worship, or Family Devotion: now First Published, from the Manuscripts of the late Rev. B. Beddome (London: Burton & Briggs, 1818). It is identified as a hymn to use, or that can be used, in conjunction with ordination.

Benjamin Beddome was born at Henley-in Arden, Warwickshire in 1717, was the son of a Baptist minister. The younger Beddome also became a Baptist preacher, beginning his ministry around 1740. He authored several discourses (including A Scriptural Exposition of the Baptist Catechism) in addition to his hymns – which number over 800. His hymns were written to be sung after his Lord’s Day morning sermons. Beddome died September 23, 1795 at Bourton-upon-the-Water, Cotswold District, Gloucestershire, England, and is buried there in the Baptist Churchyard.

Robert Hall, editor of the posthumous volume of hymns, writes of Benjamin Beddome:

“As a preacher, he was universally admitted for the piety and unction of his sentiments, the felicity of his arrangements, and the purity, force, and simplicity of his language; all which were recommended by a delivery perfectly natural and graceful.” (p. vi.)

The hymn by Beddome is No. 857 in Psalms and Hymns and Spiritual Songs by Melody Publications, where it is paired with the tune Blandner by John M. Evans. This hymnal suggests the following Bible verses to accompany and explain the resources for Beddome’s hymn: Acts 20:28; 2 Timothy 4:1-2; Titus 2:14; 1 Peter 5:2-4; 1 Timothy 4:12; 1 John 2:28; John 14:1-3; 1 Corinthians 4:2; 2 Timothy 2:24.

John M. Evans, composer of the tune Blandner, was born in Pennsylvania, November 30, 1825. Evans was a Baptist, though he may have been an Independent earlier in life. At the least, his marriage to Sarah E. Banister is found in the records of the First Independent Church of Philadelphia, occurring August 24, 1847. John and Sarah had at least 2 children – daughters Ella, and Elizabeth. John M. Evans was a merchant – and the 1880 census identifies him specifically as a “Carpet Merchant.”

In 1854, Evans was appointed superintendent of the Sunday School at Tenth Baptist Church, on 8th Street in Philadelphia. He led in including music as a significant part of Sunday School activity. Evans was editor of the 1860 The Children’s Choir: A Choice Collection of Original and Selected Music and Hymns, Adapted for Sabbath Schools, Anniversary Occasions, and Juvenile Concerts (Boston, MA: N. P. Kemp). He served as President of the Baptist Sunday School Association of Philadelphia. An 1872 newspaper reported concerning a meeting, “The singing was under the supervision of Mr. John M. Evans, president of the association, and the children acquitted themselves in a very creditable manner” (“Baptist S. S. Association,” The Philadelphia Inquirer, Thursday, January 11, 1872, page 2). Evans was editor of The Baptist Hymn and Tune Book for Public Worship (Philadelphia, PA: The Bible and Publication Society, 1871), prepared as a companion to The Baptist Hymn Book. He wrote or arranged several tunes and chants in this book, and Blandner probably appeared for the first time here. It is most likely named in honor of C. F. Blandner, a fellow musician who is among the host of those thanked by Evans in the “Preface” on page 4. Some of his material also appears in The Devotional Hymn and Tune Book (William B. Bradbury, Philadelphia, PA: American Baptist Publication Society, 1864).

Evans served as president of the board of trustees of Temple Baptist Church at 22nd and Tioga (at least around 1886) and directed choir singing there (The Philadelphia Times, October 8, 1886; The Philadelphia Inquirer, October 11, 1886). This appears to have been the church of which he was a member at the time of his death – considering his funeral services were held in their building, and that John and Sarah left a charitable bequest to Temple Baptist Church. John died January 1, 1892. He and Sarah are buried at the Laurel Hill Cemetery in Philadelphia.

At least four hymns written by John M. Evans are:

• “Amid the joyous scenes of earth”
• “Father, from thy throne on high”
• “How dark were life, with naught to cheer”
• “When gloomy clouds across the sky”

Nitpicking

nitpicking, noun.

1. (literally) The painstaking process of removing nits (lice eggs) from someone’s hair.
2. (figuratively) A process of searching for, finding, and/or pointing out small details or errors.

Many folks criticize other folks for ‘nitpicking.” Yes, it can be a problem. On the other hand, it can be better to pick nits than to deal with full grown lice. Often, addressing seemingly insignificant issues early on is better than waiting for them to grow into larger, more problematic ones.

More examples of 2025 Sacred Harp committee revising

On Thursday, September 11, 2025 I posted on my blog “An example of 2025 Sacred Harp committee revising.” That post discussed the song that Linda Sides sent to the Sacred Harp Revision Committee (a committee approved by the board of the Sacred Harp Publishing Company) for consideration in the new revision of the song book. The committee severely revised the song without Linda’s permission, then sent it to her with only a week’s notice for her to sign off on for inclusion in the new 2025 edition of The Sacred Harp. Linda chose to reject their proposal. See the following file for six examples that show more of the type of editing done by the committee or some of its members.  Sometimes it was done in changing the harmony parts, fuge entrances, and such like, and sometimes a nearly complete rewrite! In the examples, the first picture of a song is how it appeared before entering the 2025 edition, and the second picture of the song is how it appears in the 2025 edition. The changes are “circled” to help show where they appear, using green for treble, red for alto, yellow for tenor, and blue for bass.

At what point does the editing change from ethical to unethical? In my opinion, the editing of submitted songs reached a degree that is not normative of or proper for editing processes. Ethical editing allows for and includes minor corrections and enhancements (corrections of typos, errant notes, grammatical mistakes, for example), respect of the original content and context, clarification, proper attribution, and/or informed consent. Unethical editing involves and includes misrepresentation, removing important content and context, lack of transparency, and/or falsifying information. A distinction between ethical and unethical may often depend on whether the editorial changes mislead the audience and distort the truth.

More examples of 2025 Sacred Harp committee revising PDF

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Note: I have been in communication with the Sacred Harp Publishing Company and anticipate a reply from them.

Acts 25:23-27

The court convenes, verses 23-27.

Verse 23: The next day after the conference with Festus, Agrippa and Bernice convene at the hearing room. Along with them, the chief captains and principal men of the city gather in the place. When all are ready, Festus commands that Paul be brought forth before them. The display doubtless gathered many who were great in their own eyes, to look down on one who was great in God’s eyes.

Verses 24-25: Festus sets the stage by calling on Agrippa and all those present to look on this man that Jews thought “ought not to live any longer.” Though this was a primary Jewish perspective, the governor himself found no cause that he should be put to death. Paul had appealed to Cæsar Augustus, and Festus determined that he would send him there. The man is held in custody not because he is guilty, but because he has appealed to Cæsar.

Verses 26-27: Nevertheless, Festus desires the help of Agrippa in guiding his properly framing the charges against Paul when he sends him to Cæsar. Here Festus confesses (1) his recognition of Paul’s innocence, v. 25; (2) his official embarrassment regarding Paul’s appeal to Cæsar, vs. 26-27; and (3) by implication, his confidence in Agrippa’s knowledge of Jewish affairs, v. 26. The appeal required that Paul be sent, and its seemed unreasonable to Festus to “send a prisoner, and not withal to signify the crimes laid against him.”[1]

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[1] Lysias (23:29), Festus (25:25), and Agrippa (26:31) all agree Paul has done nothing worthy of death.

A Little Leaven. Who is Winning Whom?

“A little leaven leaveneth the whole lump.” (Galatians 5:9)

A Sacred Harp friend of mine asked, “How can we win others to Christ if we do not allow them to join us in worship?” I don’t doubt his basic sincerity, but I do doubt his biblical skill. I would simply reply, “Look in the Bible and learn how to win others to Christ.” Is it go and preach the gospel, or invite them to come worship with us?[i]

The right biblical stance does not depend on success or the lack thereof. Nevertheless, as far as the success of this proposed method, I have to generally agree with what a fellow singer posted in a Facebook group, “I want to believe that it can happen, but I have seen exactly zero converts so far.”[ii]

In addition to this, in the current climate of Sacred Harp in its broader new context, we must ask, “Who is winning whom?” I’d say the win goes to the unbelievers winning converts to their side. My mind can wander to several individuals I know who have wandered down the broad way proposed by the woke folk.

An article by National Public Radio about the recent United singing in Atlanta (September 12-13) helps make the point.[iii] Journalist Lucy Grindon tells the story of a composer of a new song added to The Sacred Harp 2025 Edition published by the Sacred Harp Publishing Company:

“He grew up in a Pentecostal church that did not accept LGBTQ+ people, and he was surprised to meet so many at his first singings at age 19. Eventually, he said, he started to feel that Sacred Harp people only cared about the music, not other singers’ sexual orientations. It gave him the courage to come out.”

Notice that this person met “so many” LGBTQ+ people through Sacred Harp that it “gave him the courage to come out.” Through the influence of other Sacred Harp singers, he said, “Ok, let’s rip the band-aid off. I can be who I want to be — who I am, and stop hiding myself.” Now this man is “engaged to marry a man.” Who is winning whom?

The NPR journalist also notes, “As the pool of singers shifts younger, it also contains more people of color, LGBTQ+ people and non-religious people.”[iv] Who is winning whom?[v]

There are the cases of specific singers raised under a Christian worldview who have chucked it for a Leftist worldview, under the new influence of other singers. Not only this, there is the conversion of Sacred Harp itself. As the unbelievers, woke folk, and gender confused singers invite their friends, Sacred Harp is being converted from what was a primarily Christian body of singers, to a group whose unity is based on enjoying a secular musical experience. Yes, the texts are still Christian, but their experience is not! Who is winning whom?

I fear that much of the process, for Christian singers, is not about speaking to unbelievers for and about Christ. Rather, it boils down to the optimistic wish “I’m being a good influence on them.”[vi] Bread usually isn’t a good influence on leaven, however, and a little leaven leaveneth the whole lump.

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[i] I do not discount the possibility that a lost person might come hear the word of God in song, hear the truth of the gospel, be convicted by it, and believe. However, that is an exception, and clearly not the plan of evangelization that Jesus Christ commanded to his people. Cf. Matthew 28:18-20; Mark 16:15; Romans 1:16; 1 Corinthians 1:21; 2 Timothy 4:2-4; et al. I am aware of one case where a person heard Sacred Harp singing, then sought out and found some Christian singers. Providentially he found folks for whom Sacred Harp is deeply integrated into their church faith and practice. It could have been a very different outcome if he had first made contact with folks who only sing because they like the tunes, lecture folks on using the proper pronouns, and give out lists of songs not to call! Or even if he had showed up at a singing where they say “we don’t talk about politics or religion.” Ultimately the testimony in that case supports the position of letting Sacred Harp be overtly Christian rather than hiding in a corner.
[ii] I hear Christians defending and encouraging the acceptance all kinds of people into the singing family so we can “win them to Christ.” In this context, I take notice of several things. 1. Singings have always been publicly announced events to which “All are welcome.” Today, however, there is a developing notion that we should make certain kinds of people “more welcome.” 2. There is much talk of winning others to Christ, but little talking to these others about Christ being the only way of salvation. 3. The “conversion stories” related by Christian usually boil down to “I had an opportunity to talk to someone about spiritual matters” or “this unbeliever is having some kind of ‘spiritual experience’ while singing Sacred Harp. Of the former, so far, I have heard a testimony of the end being conversion. Of the latter, some Christian singers interpret that “spiritual experience” as some sort of conversion, even though the words can just as easily be understood as fitting most any kind of generic belief, not necessarily even Christian ones. Who is winning whom? Adieu ye proud, ye light and gay; I’ll seek the broken hearted—who weep when they of Zion say, her glory is departed. “…ye are puffed up, and have not rather mourned…Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump…” 1 Corinthians 5:2, 5-6.
[iii] Latest update of 1844 American songbook reflects new generation of ‘Sacred Harp’ singers
[iv] Winning youth and people of color to or back to Sacred Harp is a good thing. It is wrong to characterize the trait of skin color and the state of life in the same way as lifestyle choices such as sexual orientation and religious affiliation.
[v] One of the singular composers mentioned in the story uses the plural “their” pronoun. A revision committee member stated, “The new composers simply reflect the current community.” Sadly, the new composers as a whole go a long way in reflecting what the Sacred Harp community has become. “The people who submitted songs are the people who sing out in the world. They’re pretty markedly different even from who sang in 1991.” Who is winning whom?
[vi] This makes me think of the singer who wrote that she was “Having a rough time as a gender non-conforming person.” I feel sympathy for your plight. Of course, you are having a rough time. You are denying the truth, denying who God made you, and must live in that continual state of denial as long as you remain “gender non-conforming.” Yes, you are going to have a rough time, but none of your “welcoming and affirming” friends are going to tell you that. And your Christian Sacred Harp friends apparently cannot or will not tell you either. But there is hope and help with the God who made you. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever Psalm 146:5-6. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ Romans 5:1.

The first verse of the Bible

As a theist I believe the claim made by Genesis 1:1, though there is plenty about it I do not understand. I do not understand how God has no beginning, the five year old boy in me still wondering, “Who made God?” I do not understand why God decided to create at all, and when He did, and how He did. I do not understand God creating the world knowing all the evil that would taint His creation, and the problem of suffering. And I do not have an answer to every question my skeptic, atheist, and doubting Christian friends have for me in relation to Genesis 1:1. I hardly understand the verse myself. But if I am going to believe only the parts of the Bible that I understand, I am not going to get past the first verse.

Joel R. Grassi, I Do Not Understand the First Verse of the Bible

More love to thee

Elizabeth Payson Prentiss wrote the hymn “More love to thee, O Christ.” Some sources state that she wrote the hymn in 1856 at a time she nearly lost her daughter Mary (Minnie) to a severe illness. However, when “More Love to Christ” was printed in The Church Hymn Book for the Worship of God in 1872, it was dated as written in 1869. It appears as Hymn 788 in that book, in meter 6s & 4s (6.4.6.4.6.6.4). It seems that her husband believed its origin went back to 1856, and that it was finished later (Life and Letters, pp. 299-300).

1. More love to thee, O Christ!
More love to thee!
Hear thou the prayer I make,
On bended knee:
This is my earnest plea,—
More love, O Christ! to thee,
More love to thee!

2. Once earthly joy I craved,
Sought peace and rest;
Now thee alone I seek,
Give what is best:
This all my prayer shall be,—
More love, O Christ! to thee,
More love to thee!

3. Let sorrow do its work,
Send grief and pain;
Sweet are thy messengers,
Sweet their refrain,
When they can sing with me,—
More love, O Christ! to thee,
More love to thee!

4. Then shall my latest breath
Whisper thy praise,
This be the parting cry
My heart shall raise:
This still its prayer shall be,—
More love, O Christ! to thee,
More love to thee!

Elizabeth Payson was born in Portland, Cumberland County, Maine, on October 26th, 1818, the daughter of Congregational minister Edward Payson and Ann Louisa Shipman Payson. Her father died 1827, and the family moved to New York City in 1831. That same year, Elizabeth professed faith in Christ and joined the Bleeker Street Presbyterian Church. In 1845, she married George Lewis Prentiss, and they settled in New Bedford, Massachusetts where George became pastor of South Trinitarian Church.

Elizabeth Payson Prentiss died in Dorset, Bennington County, Vermont, on August 13th, 1878 and is buried at the Maple Hill Cemetery there, as is her husband. Mrs. Prentiss was a prolific author of prose and after her death, her husband published The Life and Letters of Elizabeth Prentiss (New York, NY: A. D. F. Randolph & Company, 1882).

The tune, usually titled More Love to Thee, was written by Baptist choir director, song writer, and manufacturer William Howard Doane. His music with Mrs. Prentiss’s words appeared in Songs of Devotion for Christian Associations (New York, NY: Biglow and Main, 1870) on page 151.

You can’t have a testimony, and other quotes

The posting of quotes of human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“You can’t have a ‘testimony’ without a ‘test’.” -- Common saying (origin unknown)

“It has been said that holding on to unforgiveness is like drinking poison while hoping the other person dies.” -- Voddie Baucham

“Repentance isn’t just a one-time event. It is a rhythm of the Christian life.” -- Portia Collins

“Not everyone gets to pick the roses… someone has to plant them.” -- Proverb, unknown source

“God never asked you to be a doormat. He called you to be a disciple. And sometimes that means standing up, flipping tables, and slaying giants.” -- Halie D. Morgan

“Churches that do not pray together can function… but they cannot flourish.” -- David Higgs

“All the gospel requires is repentance and faith. That’s it. Nothing else.” -- Voddie Baucham

“The gospel does not require obedience. The gospel produces obedience in us.” -- Voddie Baucham

“Preacher you’re not going to accidentally be clear, you have to work at it!” -- David Allen

“Suppose that by revenge you might destroy one enemy; yet, by exercising the Christian’s temper you might conquer three; your own lust, Satan’s temptation, and your enemy’s heart.” -- John Flavel

“The duty of every preacher is to explain the meaning of Scripture, not invent it.” -- John MacArthur

“You can’t make something great again and exclude the one who spoke spinning worlds into existence and framed the mighty pillars of the universe with his own words.” -- William E. Nash Jr.

“I call to God to record against the day we shall appear before our Lord Jesus, to give a reckoning of our doings, that I never altered one syllable of God’s Word against my conscience, nor would I so alter it this day, if all that is in the earth, whether it be pleasure, honour, or riches, might be given me.” -- William Tyndale