The Work of the Ministry

I had seen a few times a reference to a sermonizing quote by William Henry Griffith Thomas (reproduced in slightly different ways). 

“Think yourself empty, read yourself full, write yourself clear, pray yourself keen—then enter the pulpit and let yourself go!”

I did some research on the quote and here is some of what I found.

“Two generations ago, W. H. Griffith Thomas offered young preacher the following formula:

“Think yourself empty, read yourself full, write yourself clear, pray yourself keen; then into the pulpit and let yourself go!” 

James Innell Packer, Truth & Power: the Place of Scripture in the Christian Life, Wheaton, IL: Harold Shaw Publishers, 1996, p. 174

“It was my privilege in crossing the ocean in the summer of 1903, to become acquainted with Rev. W. H. Griffith Thomas, an Episcopalian clergyman of London, England, who was the author of a number of books on Bible Study and has spoken at Northfield and elsewhere in our county. Before separating from him on landing he gave me these lines, which bear upon the subject of this chapter—

“Think yourself empty.

“Read yourself full. 

“Write yourself clear.

“Pray yourself hot.”

Marion Lawrence, How to Conduct a Sunday School (7th Edition), New York, NY: Fleming H. Revell Company, 1005, p. 91

Ultimately, I found the original source in The Work of the Ministry, William Henry Griffith Thomas, London: Hodder & Stoughton, 1910, pp. 210-212.

(a) We must ‘think ourselves empty.’ By this is meant that we must take our text and proceed to ponder its meaning. Our thoughts should be jotted down as they come, on a sheet of paper, without any attempt at arrangement, but only with an endeavour to elicit for ourselves every aspect of the meaning and message of the text. This effort to think for ourselves will prove of the greatest possible value, and whether it takes a long or short time to ‘think ourselves empty,’ we ought not to approach any outside help to sermon preparation until we are conscious that to the best of our ability we have exhausted for the time our own mental possibilities.

“(b) Then we must ‘read ourselves full.’ After thinking out for ourselves the bearings of the text, the mind is in the proper state to approach the views of others who may have commented, or otherwise written on the passage…”

“(c) The we must ‘write ourselves clear.’ After thinking and reading it is essential to put our thoughts into proper order…These are the three great principles which are usually emphasized in all books on sermon preparation, and it will be seen that they refer exclusively to the purely intellectual aspects of the sermon. For this reason we venture to add a fourth principle to the foregoing.”

“(d) We must ‘pray ourselves keen.’ When the intellectual work has been done, or rather, all through the process of intellectual acquisition, our work should be steeped in prayer, and then when the preparation is over we must commit ourselves and our work to God in order that our delivery, when the time comes, may be ‘in demonstration of the Spirit and of power.’”

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Note: “Let yourself go” is from a quote of W. T. Snead on page 244. It does not appear to be part of the original points of Griffith Thomas, unless this was written differently in another place.

New King James and Hebrews 3:16

In a footnote in The New King James Version: In the Great Tradition (chapter 10, no. 9), Arthur Farstad, the general editor of the New King James translation, stated:

“Earlier, it was planned to use the majority text as the translation base for the NKJV New Testament. But deeper reflection led us to adhere to the traditional King James text and to reflect the majority text (M) in the notes along with the critical text (NU).”

However, Hebrews 3:16 appears to be a place where the New King James translation followed the majority text rather than the traditional King James text. In that place, the NKJV translation meaning follows the majority text placement of an accent mark and changes a statement to a question. Notice Hebrews 3:16 in these two translations.

• AKJV: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
• NKJV: For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?

Notice the Greek text in the Textus Receptus tradition. The accent mark is over the epsilon in the last half of the word τινες (some).

• 1519: τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ μωσεως
• 1550: τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωσέως.
• 1894: τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ μωσεως

Now notice the Greek text in the majority and critical texts. The accent mark is over the iota in the first half of the word τινες (who).

• NUBS: τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ' οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως;
• SBLG: τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως;
• HFMT: Τίνες γὰρ ἀκούσαντες παρεπίκραναν? ’Αλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως?

Notice the Hodges-Farstad Greek New Testament According to the Majority Text has the accent that matches the way the NKJV is translated. The TR editions do not.

Hodges-Farstad, Second Edition

Sample TR Editions

1519 Erasmus

1520 Complutensian Polyglot

1550 Stephanus

Scrivener (1877) 1550 Stephanus

[Notice Scrivener changed the accent from what originally appeared in the 1550 Stephanus]

1598 Beza

1633 Elzivir

1707 John Mill

1881/1894 Scrivener

τίνες = who

τινὲς = some

James D. Price, a member of the New King James translation group, explains it this way, admitting that the NKJV does not here follow the Textus Receptus.

“With the accent on the first syllable, the word is the interrogative pronoun ‘who?’ as in the NKJV; with it on the last syllable, the word is the indefinite pronoun ‘some’ as in the KJV. Madden knows that the accent marks were not part of the autographic text nor of the earlier copies of the Greek Bible, including the early copies of the Bibles in the Byzantine tradition. Thus the accent mark on this word is an interpretive addition to the text that is not part of the original. Madden should also know that most of the Bibles in the Byzantine tradition have the accent on the first syllable, not the last. That is the case in the Hodges-Farstad Majority Text, and also in the Robinson-Pierpont text. This is also true in F. H. A. Scrivener’s edition of Stephen’s 1550 text. This means that the majority of Greek speaking churches understood the text the way the NKJV translated it.” James D. Price’s undated “Book Review” of Remarks on the New King James Version by D. K. Madden (Tasmania: D. K. Madden, 1989), p. 6

“However, this seems to be a rare exception, perhaps the only place, where the NKJV translators chose not to follow the minority reading of the Textus Receptus (TR). To the best of my knowledge, in all the other places the NKJV translators followed the TR, even when the TR reading was not supported by the majority of copies, sometimes by a very small number, or by no Greek authority at all. I can’t give the reason for this exception, unless they understood the KJV rendering to be inconsistent with the author’s line of reasoning.” James D. Price’s undated “Book Review” of Remarks on the New King James Version by D. K. Madden (Tasmania: D. K. Madden, 1989), p. 7

Price’s statement is that the NKJV translators usually followed the TR even in cases where the TR reading was the minority reading. (That seems a bit like a “duh” statement – since that’s what they claimed they were going to do.) Nevertheless this is an important admission – even though Price says it might be the only place where they didn’t follow the TR. When some of us KJV defenders make a similar claim, we get pushback like we are quacks and quirks. However, at least on this “rare exception,” James Price, a non-KJVO who worked on the NKJV project (albeit on the OT) agrees with us.

The NKJV Greek-English Interlinear with the Majority Greek text (Edited by Farstad and others, and published by Thomas Nelson, the publisher of the NKJV) shows the NKJV translation matching the Majority Text.

NKJV Greek-English Interlinear New Testament

“The enemies of the NKJV have repeated this false charge seemingly without end, but they have failed to produce any legitimate examples of where the NKJV did not accurately follow the reading of the Textus Receptus. If such discrepancies are found, the NKJV would be corrected in the very next edition.” (The False Witness of G. A. Riplinger’s Death Certificate for the New King James Version, p. 18) 

Yet in James D. Price’s undated “Book Review” of Remarks on the New King James Version by D. K. Madden he admits to a place where there is a discrepancy (and it have never been corrected).

The grand controversy

“The grand controversy between corrupt nature and the Almighty is, who shall have the glory of salvation, God or the creature. The pride of man says—‘The glory of salvation is due to me, for I can save myself.’    But Jehovah takes the glory of salvation to himself, and says—‘I will have all the glory thereof; for it is by my sovereign and efficacious grace that men are saved.’ Thus, pride is a principal cause of the enmity there is in the carnal mind against God; it is at the bottom of all the opposition made to those doctrines of Scripture which illustrate and advance the Almighty power and free grace of God in the salvation of sinners.”

Augustus M, Toplady, Contemplations on the Sufferings, Death, and Resurrection of Christ, 1822, p. 161

I Have No Mother Now

I Have No Mother Now is a Sacred Harp song (page 363, 2012 Cooper Edition) written by an East Texas leader, singer, singing school teacher, and composer, John Wesley Miller. I had originally assumed that he wrote the words as well as the music. When I published Songs Before Unknown in 2015, I credited the words to Miller. I’m not sure whether I failed to vet that carefully, or just could not at that time find the words used elsewhere. I recently discovered that Horace Neely Lincoln used basically the same words with a song he wrote and published in 1894 in Song-Land Messenger Complete: a New Song Book for Revivals, Praise and Prayer Meetings, Singing and Sunday Schools, and Churches, and for the Home Circle.

His note “* Theme of words not original” indicated this probably was a poem that had been in the air awhile. As I continued to look, I discovered the source. The poem, originally similar but quite a bit different from that used by Lincoln and Miller, was written by Corolla H. Criswell and printed in Godey’s Lady’s Book and Magazine (Philadelphia, Pa), January 1856, page 61.

Corolla Hiacynthia Bennett, daughter of James Arlington Bennett and Sophia Smith, was born in 1826 in New York. She married Robert Criswell. Corolla died March 14, 1890, and is buried at the Washington Cemetery in Brooklyn, Kings County, New York. Her father was founder of the Washington Cemetery Association.

Her death notice in the Keystone Gazette described her as “a woman of considerable literary ability.” (Keystone Gazette, Thursday, March 20, 1890, p. 3) She also wrote under the nom de plume Di Vernon. Her original words are:

I hear the soft wind sighing

Through every bush and tree;

Where now dear mother’s lying

Away from love and me.

Tears from mine eyes are starting,

And sorrow shades my brow;

Oh, weary was our parting—

I have no mother now!

I see the pale moon shining

On mother’s white head-stone!

The rose-bush round it twining,

Is here like me—alone.

And just like me are weeping

Those dew-drops from the bough;

Long time has she been sleeping—

I have no mother now!

My heart is ever lonely,

My life is drear and sad;

’Twas her dear presence only

That made my spirit glad.

From morning until even,

Care rests upon my brow;

She’s gone from me to heaven—

I have no mother now!

As found in The Sacred Harp, the words are as follows:

I hear the soft winds sighing

Among the boughs that wave,

Beneath is mother lying

So quiet in her grave.

Unbidden tears have started,

As by the mound I bow,

I think of when we parted—

I have no mother now.

Chorus:

She’s gone from earth to heaven,

She’s gone away, I have no mother now.

The pale moon shines so faintly,

Yet I in fancy see

Her face, so pure and saintly,

As when she smiled on me.

Although she’s safe in glory,

Yet care beclouds my brow,

There’s sorrow in my story—

I have no mother now.

(Chorus)

I feel so very lonely,

The future seems so drear,

My dear Redeemer only

Can make the pathway clear.

Of wounds, past mortal healing,

There’s few like this I trow;

This sad, heartbroken feeling—

I have no mother now.

(Chorus)

The chorus was probably added or arranged by John W. Miller. The words are not in the original poem (though very similar to the next to last line), neither do they appear in the song by Lincoln. Two lines added along the way before the poem got to Lincoln and Miller – My dear Redeemer only can make the pathway clear – makes the otherwise sad sentimental song more hopeful. It is only through God, grace, and his revelation of it that we can have a clear path out of the despondency that the death of a loved one might otherwise bring. While I do not recommend this as a church song, it can have a place in our singing lives. It expresses a true feeling of many.

My own Mother was born on this day in 1915. Were she living, she would be 111 years old, but “I have (on earth) no mother now.” 

The Old Jerusalem Way

If our travels ‘Back to the Bible’ were a road, I would call it the “Old Jerusalem Way.”

In my 40-year journey on the “Old Jerusalem Way,” I have sometimes walked with other travelers and had sweet fellowship for a while – only to find that we merely happened upon the same spot on the same road at the same time, and were actually headed in different directions.

Changing letter formation

In his lesson More On The Work Of F.S. Parris, at about 39 minutes, Bryan Ross mentions changes in letter formation. Yes, this is a change technically, but I wonder if we would even be talking about it if it weren’t for folks in the Bible version debates looking for minutiae to grab ahold of on one side or the other. (I mean folks in general, not in reference to Bryan simply mentioning it in his lesson.) Differences in letter formation is more noticeable in older Bible printings, I suppose, because we are talking about letter formations that are not common today. Yet in our own contemporary reading, I suspect most folks read right over differences in letter formation and never give it a thought. For example, most all type fonts use the “double-story a” and many use the “loop-tail g,” while others use the “open-tail g” and some the “single-story a.” Very few folks actually print their letters in the more common typed letter formations (“double-story a” and “loop-tail g”) when they doing writing it by hand. (See picture above.) (The fonts at places like Google and Facebook usually have the “double-story a” and the “open-tail g.” Who pays any attention to that? Had you noticed?)

This is just an odd thought that jumped out at me as I was listening through Bryan’s video. Letter formation should be a topic of information, and not a debate on something that is right or wrong that has changed in the Bible.

Paul relates his experience

Paul relates his experience to the crowd at Jerusalem, Acts 22.

Verses 6-11: “as I made my journey…” Now here is what happened.

• I…was come nigh unto Damascus about noon
• suddenly there shone from heaven a great light round about me. 
• I fell unto the ground
• [I] heard a voice saying unto me, Saul, Saul, why persecutest thou me?
• I answered, Who art thou, Lord?
• he said unto me, I am Jesus of Nazareth, whom thou persecutest.
• they that were with me saw indeed the light, and were afraid
• they heard not the voice of him that spake to me.
• I said, What shall I do, Lord?
• the Lord said…Arise, and go into Damascus… it shall be told thee of all things which are appointed for thee to do. 
• I could not see for the glory of that light
• [I was] led by the hand of them that were with me…into Damascus.

The book of Acts contains three accounts of Paul’s conversion. The writer, Luke, records the first account as history (Acts 9:1-8). Paul himself gives the second and third accounts, when addressing a mob (22:4-11) and when testifying before Agrippa (26:12-18). Critics make time to mine the accounts for contradictions. They claim that Paul gives two different memories of his conversion, and that his memories contradict each other as well as Luke’s record.[1]

It is a simple fact that there are differences in the accounts. Differences, however, are not necessarily contradictions. All the complaints, save one, are merely that one thing not mentioned in one is mentioned in another. Rather than contradictory, the accounts are complementary and supplementary. A true account told need not include every detail every time. See Appendix T next week for more details.

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[1] For example, skeptic and text critic Bart Ehrman writes, “the three accounts differ in numerous contradictory details.” For some critics, this is just a matter of searching for random contradictions to generally discredit the authority of the Bible. For others, it fits into a larger pattern of claiming that Paul, not Jesus Christ, was the founder of Christianity – and then proceeding to try to debunk the reliability of Paul.

Baptists in the British Isles, 2025 Update

A few years ago I posted a list of Baptist groups in the British Isles. I am updating it here. It mostly contains links to the groups’ web sites, but also includes a listing of regional associations that are affiliated with the Baptist Union of Great Britain. There is one new group added, and another noted as now dissolved. The Fellowship of Independent Evangelical Churches is made up of mostly baptistic churches, but is not included in the list since it also allows membership of pedobaptist churches.

Alphabetical listing of Baptists in the British Isles.

  I. Association of Baptist Churches in Ireland (formed in 1895, severing links with the Baptist Union of Great Britain)
 II. Association of Confessional Baptist Churches UK (an association of independent churches united by full subscription to the Second London Baptist Confession of Faith)
III. Baptists Together/Baptist Union of Great Britain (founded in 1813 in London; re-branded as “Baptists Together” in 2013, though its official and legal name is still the Baptist Union of Great Britain)
         1. Central Baptist Association
         2. East Midland Baptist Association
         3. Eastern Baptist Association
         4. Heart of England Baptist Association
         5. London Baptist Association
         6. North Western Baptist Association
         7. Northern Baptist Association
         8. South Eastern Baptist Association
         9. South West Baptist Association
       10. Southern Counties Baptist Association
       11. South Wales Baptist Association
       12. West of England Baptist Association
       13. Yorkshire Baptist Association
  IV. Baptist Union of Scotland (founded in Glasgow in 1869)
   V. Baptist Union of Wales/Undeb Bedyddwyr Cymru (established at Llanwenarth in 1866, the Baptist Union of Wales also cooperates with the Baptist Union of Great Britain)
   VI. Grace Baptist Assembly (established in 1980 through a merger of the Strict Baptist Assembly and the Assembly of Baptised Churches Holding the Doctrines of Grace)
  VII. Gospel Standard Strict Baptists (Gospel Standard magazine began in 1835, and the first Gospel Standard society was formed in 1872)
 VIII. Jesus Fellowship Church (began as a unique group upon disaffiliation by the Baptist Union of Great Britain circa 1986)
   IX. Old Baptist Union (founded in 1880 by Henry Augustus Squire and others)

Note: The Jesus Fellowship Church, aka Jesus’ Army, grew out of the Bugbrooke Baptist Church in Northamptonshire after division from the Baptist Union of Great Britain over differences in policy and in practice. It appears that this church has ceased to exist, possibly around 2023. See Jesus Fellowship Redress Scheme report.

Some of the Baptists in the United Kingdom participate in the Baptist World Alliance and the European Baptist Federation.

Jesus Fellowship Church

I take this opportunity of saving a record of a baptistic body in the United Kingdom, which appears to now be defunct. The Jesus Fellowship Church, also known as Jesus’ Army, grew out of the Bugbrooke Baptist Church in Northamptonshire. The Bugbrooke Baptist Chapel was built in 1808. The church over the years participated in the Baptist Union of Great Britain and and, much more recently, the Evangelical Alliance. Around 1986, the groups withdrew from the Evangelical Alliance, and was excluded from the Baptist Union of Great Britain over differences in policy and in practice. It appears that this church has ceased to exist, possibly around 2023. See Jesus Fellowship Redress Scheme report for more details. “Worship Time: The Journey Towards the Sacred and the Contemporary Christian Charismatic Movement in England,” a PhD thesis by Esther Elliott, provides an extensive look at this group.

The Jesus Fellowship Church self-described as: “an orthodox Christian group which is reformed, evangelical and Charismatic.” Elliott reports their history, faith, and practice this way:

“As a group it was once a member of the Evangelical Alliance and its activities are frequently mentioned and advertised within the pages of Renewal, a popular magazine of the Charismatic movement. One-time members of the Baptist Union of Great Britain, the Jesus Fellowship consider themselves to be rooted in the Baptist way of faith and practice. Born out of the congregation of Bugbrooke Baptist Church in Northamptonshire the Jesus Fellowship number their participants to date at approximately two thousand five hundred [circa 1998, rlv]. The Fellowship practise communal living, aggressive evangelism, full immersion baptism, speaking in tongues, foot washing and a weekly Eucharistic rite which they call ‘agape’ or the love feast. They believe in God the Father, Son and Holy spirit, the full divinity of Christ, his atoning death and bodily resurrection, the availability of justification by faith to all, Baptism in the Holy Spirit and believe the bible to be the fully inspired word of God.” (“Worship Time,” Elliott, PhD thesis, University of Nottingham, 1999, p 96)

Jesus Fellowship Church is also mentioned in Baptists Around the World edited by Albert W. Wardin, Jr. (Nashville,TN: Broadman & Holman Publishers, 1995, pp. 182, 186).

Where the battle rages

It is the truth which is assailed in any age which tests our fidelity. It is to confess we are called, not merely to profess. If I profess, with the loudest voice and the clearest exposition, every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christianity. Where the battle rages the loyalty of the soldier is proved; and to be steady on all the battle-field besides is mere flight and disgrace to him if he flinches at that one point.

Elizabeth Rundle Charles (1828-1896), in Chronicles of the Schönberg-Cotta Family (London: T. Nelson and Sons, 1894, p. 361) This quote is very commonly but incorrectly attributed to Martin Luther.

When I See the Blood

In the song book in the church where I grew up, this following song had this note: “Foote Bros., not copyrighted. Let no one do so. May this song ever be free to be published for the glory of God.” As a child, I was always impressed by that note. I still am. The song, had it been copyrighted, has long since passed into the public domain. Therefore, most newer books no longer carry that notice, and folks are unaware of this bit of song history

The “Foote Bros.” were John Grier Foote and James William Foote (1860-1952), who were Presbyterian singers and evangelists. They did a lot of evangelistic work around Chicago in the 1890s. In addition to being an evangelist, John also pastored; for example, East End Presbyterian Church in Ottumwa, Iowa. He wrote both the words and music for this song. Then the evangelist brothers marked it as a song not be copyrighted, as they did with other songs written by John. This indicated they believed in freely giving what they had freely received.

John Grier Harper Foote was born in Jefferson County, Iowa, October 4, 1854, the son of John Baldwin Foote and Mary Elenor Harper. His father was an elder in the Presbyterian Church at Salina, Iowa. John G. married Janet Ann Macindoe circa 1894 and they had two children, Mary Elizabeth and John Paul. He died at the young age of 46, on January 4, 1901. He and his wife are buried at the Evergreen Cemetery at Fairfield, Jefferson County, Iowa.

In 1892, the Foote brothers established a quarterly periodical called Bible Talks.

Since the song was not copyrighted, it is a bit harder to determine exactly when it was written. It appeared at least at as early as 1892, in Honey Out of the Rock, published by Meyer and Brother of Chicago, Illinois. Underneath the song is the note: “By Foote Bros, not copyrighted. Let no one do so. May this song ever be free to be published for the glory of God.” The Foote brothers wished to freely glorify God in his redemption and death, his blood shed on the cross, as our passover sacrificed for us, the chiefest of sinners.

Also two Bible verses were referred to underneath the title:

“When I see the blood, I will pass over you.” Exodus 12:13

“Christ our passover is sacrificed for us.” 1 Corinthians 5:7

1. Christ our Redeemer died on the cross,
Died for the sinner, paid all his due;
All who receive him, need never fear,
Yes, he will pass, will pass over you.

Chorus:
When I see the blood,
When I see the blood,
When I see the blood,
I will pass, I will pass over you.

2. Chiefest of sinners, Jesus will save;
As He has promised, so he will do;
Oh, sinner, hear him, trust in his word,
Then he will pass, will pass over you.
(Chorus)

3. Judgment is coming, all will be there,
Who have rejected, who have refused?
Oh, sinner hasten, let Jesus in, 
Then God will pass, will pass over you.
(Chorus)

4. O great compassion! O boundless love!
Jesus hath power, Jesus is true;
All who believe are safe from the storm,
Oh, he will pass, will pass over you.
(Chorus)

Elisha A. Hoffman arranged a version of the song with the words appearing as follows:

1. Christ our Redeemer died on the cross,

Died for the sinner, paid all his due;

Sprinkle your soul with the blood of the Lamb,

And I will pass, will pass over you.

2. Chiefest of sinners, Jesus will save;

All He has promised, that He will do;

Wash in the fountain opened for sin,

And I will pass, will pass over you.

3. Judgment is coming, all will be there,

Each one receiving justly his due;

Hide in the saving, sin-cleansing blood,

And I will pass, will pass over you.

4. O great compassion! O boundless love!

O lovingkindness, faithful and true!

Find peace and shelter under the blood,

And I will pass, will pass over you.

Besides major additions, Hoffman changes all the phrasing in the four stanzas to “I will pass,” where Foote had “he will pass” and “God will pass.” The tune by John G. Foote in some newer hymnals is called Passover.

The Presbyterian Church in Iowa 1837-1900,

prepared by Committee of Synod of Iowa, 1907, page 145

A New Exposition,and other reviews

The posting of book or film reviews does not constitute endorsement of the books or book reviews that are linked.

• “A New Exposition of the London Baptist Confession of Faith of 1689,” ed. Rob Ventura: A Review -- “In summary, there is much to applaud in this book...The Exposition does not, however, equally maintain this quality between its various authors and chapters.”
• Book review by Gary Pinkerton of A Boundary Atlas of Texas, 1821–1845s -- “Any researcher familiar with the difficulties of understanding the boundaries of pre-statehood jurisdictions will immediately appreciate the value of this remarkable effort.”
• Book Review: Gregory R. Lanier and William A. Ross, The Septuagint: What It Is and Why It Matters -- “The book comes out of an elective course the authors co-teach on the Septuagint.”
• Book Review: Rough Country: How Texas Became America’s Most Powerful Bible-Belt State -- “Rough Country offers an important contribution to American religious history as it shows the contours of religion, race, and politics in America’s most powerful Bible-belt state.”
• Book Review: Uncomfortable, by Brett McCracken -- “...pursuit of comfort has made its way into our lives as Christians as well as in the church.”
• Confusion - A Biblical Critique of the New Teachings of Dr. Peter Ruckman -- “Confusion - God is not the author of confusion, but the false teachings of false teachers has resulted in much confusion today.”
• Ex-Worship Leader: Why I Left the CCM Movement -- “The author is a Christian who says he realized CCC was man-centered and unavoidably associated with a spirit of immorality.”
• GHC Review 22: Three Types of Religious Philosophy -- “Summarizing much of Clark’s philosophical thought, this clearly-worded and fairly short volume makes for a nice overview of Clark’s philosophy.”
• Review: “Sheltered but Not Protected: Learning to Love, Forgive, and Heal After Emotional and Sexual Abuse” -- “The church culture around him not only permitted but protected this sort of behavior, and instead of reporting the abuser as a child molester, the pastor forced the victim to repent in front of the church.”
• SWJT names ‘Mere Christian Hermeneutics’ its 2024 Book of the Year -- “The award recognizes a top overall Book of the Year and the top books in 12 categories related various academic disciplines.”
• The Pursuit of Safety: A Theology of Danger, Risk, and Security -- “Interesting discussions frequently bog down in what seem to be tangential analyses many readers will find tedious. Dedicated readers will find these apparent asides eventually support the broader argument”
• Three Types of Religious Philosophy, Gordon H. Clark, Book Review -- “The fact is that all persons are philosophers whether they know it or admit it or not. That is to say, all persons have a worldview...”

Lewis Foster on NKJV

Some interesting comments by Lewis Alvin Foster, who was a translator on both the NIV and NKJV. He wrote a book titled Selecting a Translation of the Bible. The bulk of the book consists of his going through nine English translations, giving some history, pro & cons, and recommendations. Concerning the “Weaknesses” of the New King James Version, he writes:

“The choice to follow the Greek text of the King James Version (1611) gives unwarranted precedence to the Textus Receptus (see above). Although much careful work has gone into the publishing of the Majority Text, the real use of this study has been thwarted by following whatever the King James reads whether supported by the Majority Text or not (for example, over 15 instances in the Gospel of Luke). Whether one agrees with advocates of the Majority Text in their consistent preference for its readings, one must recognize the healthy corrective that has been imposed on the Westcott-Hort tradition and long accepted assumptions in this area of textual criticism.” (Lewis A. Foster, Selecting a Translation of the Bible, Cincinnati, OH: Standard Publishing, 1983, pp. 123-124)

Foster makes an intriguing charge of dispensational bias in the translation of Matthew 24:33, in changing changing “it” to “He”. 

“Some changes that do appear in the NKJV cannot be explained by a difference in the Greek text, or by what was in the 1611 version, or by the demands of contemporary usage. Only the favoring of a particular interpretation has been served. Giving but one example, a passage reflects the dispensational view—when ‘it is near’ is changed in the NKJV to ‘He is near’ (Matthew 24:33).” (p. 125)

I wish he had given more examples of his belief that they followed doctrinal bias. This example is outdated. It was initially translated and published as “He”. “He” as in the 1979 NKJV NT was at some point changed back to “it”. Maybe someone noticed their bias was showing! The 1982 print edition of the whole Bible NKJV that I own has “it” but with a footnote that says “Or, He.”

The Cincinnati Enquirer, Sunday, March 28, 2004, p. B7

Paul begins his defense

Acts chapter 22 divides into two main parts – 1-21 Paul’s defense (1-11; 12-16; 17-21) and 22-30 the call for his execution.

1-21 Paul’s defense

According to Charles Talbert, this speech of Paul is “arranged in a chiastic pattern.”

A—Paul comes from the Gentile world to Jerusalem (v. 3)

B—Paul persecuted the Way (vv. 4-5a)

C—Paul’s journey from Jerusalem to Damascus (v. 5b)

D—Paul’s vision on the road to Damascus (vv. 6-11)

E—Ananias restores Paul’s sight (vv. 12-13)

F—Ananias tells Paul of his mission

E’—Ananias urges Paul to receive baptism (v. 16)

D’—Paul’s vision in Jerusalem (vv. 17-18a)

C’—Paul is commanded to leave Jerusalem (v. 18b)

B’—Paul speaks of his days as a persecutor (vv. 19-20)

A’—Paul is sent from Jerusalem to the Gentiles (v. 21)

Verses 14-15: “The chiastic pattern’s center indicates the speech’s main point: Paul’s mission to be Jesus’ witness before all people of what Paul has seen and heard (v. 15).”[1]

Verse 1: Paul uses captatio benevolentiae (Latin, ‘winning of goodwill’) – a rhetorical technique aimed to capture the goodwill of the audience at the beginning of an address (cf. 24:10; 26:2-3), perhaps, or especially, his speaking in their native language.

Verse 2: Though the crowd had already quietened to hear Paul (21:40), now the fact of his speaking in the Hebrew tongue brought an awed hushed silence greater than had been previously obtained. This definitely got their attention.

Verses 3-4: Paul reviews his past as a Pharisee and persecutor of the church. He stresses his ancestry (a Jew), his nativity (born in Tarsus of Cilicia), his training (by Gamaliel in Jerusalem), his orthodoxy (believed the law and its traditions), and his religious zeal, which extended to persecuting believers of “this way,” that is, the Christian way of Jesus Christ the Messiah.

Verse 5: As he prepares to relate his experience, Paul establishes the particular time and incident. It happened when he traveled to Damascus with letters of authority to arrest Christians, bind them, and bring them to Jerusalem to be punished.

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[1] Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles, Charles H. Talbert. New York, NY: The Crossroad Publishing Company, 1997, p. 197. A chiasm (also called a chiasma or chiasmus) is a literary device in which a sequence of ideas is first presented in one order and then repeated in reverse order. This creates a “mirror effect” by reflecting the ideas back in a passage. “The sabbath was made for man, and not man for the sabbath” is a simple example of chiasm.

The Baptist Name

A good name is rather to be chosen than great riches... Proverbs 22:1

A good name is better than precious ointment… Ecclesiastes 7:1

Q. Should churches continue to use the name Baptist? Is it still meaningful and useful in our day and time?

A. The name Baptist is a good name, though ultimately it is just name. It has a godly heritage and still identifies a core set of beliefs held by churches using that name. However, it is necessary to understand that it strictly should be an identifier rather than a “name” – that is, the churches of the Bible are one faith, and do not have a denominational name as such. A scriptural church is just a congregation or assembly that belongs to Christ. Because so many so-called churches exist, we use denominational names to distinguish the different kinds.

In a sense, in contemporary U.S. religion, the name “Baptist” has been soiled. There are so many kinds of Baptists that cannot agree, and a special problem is those Baptist churches which have denied the faith and become worse than infidels.  Nevertheless, “Baptist” is an honorable name, and one worth keeping. True Baptist churches should faithfully hold to the faith once delivered to the saints, and Baptist church members should live in obedience to the word of God. In that way, may we redeem the name.

On the other hand, it is unethical to appropriate the Baptist name and not hold what is understood to be Baptist in faith and practice. If a church calls itself “Baptist,” it ought be Baptist!

Some Baptist churches, for whatever reason, have decided to drop the name “Baptist” as an identifier. A church might be “Baptist” in official documents, affiliated with a Baptist association, convention, or fellowship, but yet not mention the name “Baptist” on the church sign, in public advertising, etc. They may do this because they think others have soiled the name, or they might do this to remove a barrier in outreach. If the latter reason, especially, they might be guilty of “false advertising” (e.g., people who think they are visiting a non-denominational church may feel deceived when they discover it is a Baptist Church).[i]

If your church is a real Baptist Church – truly holds the core beliefs of Baptists – then gladly honor your good name. If your church is faking it, please remove the name so you don’t ruin it for the rest of us.

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[i] Some churches may feel embarrassed by the actions of their association, convention, or fellowship. If that body is so embarrassing that a church wants to hide the connection, perhaps the church should sever the connection! It seems incongruous to support a particular Baptist denominational body and at the same time hide that fact from the public and potential church members.

Some thoughts on 1 John 5:6

1 John 5:6 - This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

What meaneth “he that came by water and blood”?

The meaning of “by water and blood” (δι’ ὕδατος καὶ αἵματος): Is related to his coming (v. 6). Therefore, historical over symbolic interpretation.[i] Was witnessed by the Spirit (vs. 6, 8). Was witnessed by man (the lesser witness, v. 9). John the Baptist was a witness of the baptism (Matthew 3:16-17; John 1:32-24). John the Apostle was a witness of the crucifixion (John 19:25-27; 1 John 1:2-3). The Spirit of God gives testimony to both.

“By water” refers to the first act of Jesus’s public earthly ministry by baptism in the Jordan by John the Baptist (Mark 1:1, 9-11). At his baptism in water, he received the testimony of the Spirit, and well as the Father’s testimony of his divine Sonship. Compare 1 John 5:5, “believeth that Jesus is the Son of God,” with John 1:32-34 (as well as 1 John 5:9).[ii]

Luke 12:50 connects the ideas of baptism and death, his suffering and death a coming baptism Jesus is yet to be baptized with.

“By blood” refers to the finish of Jesus’s personal earthly ministry by shedding his blood in death on the cross (John 19:30). He came by the blood of his cross (cf. Colossians 1:20; Hebrews 9:12-14) Commentator Henry Alford wrote, “But these past facts in the Lord’s life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power.”[iii] See Acts 5:50-32.[iv] Additionally the resurrection is a witness of the Spirit to the approved ministry and death of Jesus as the Messiah and Son of God (cf. Romans 1:4; 8:11).[v]

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[i] he that came/ ἐστιν ὁ ἐλθὼν is past tense (aorist active) referring to an historical event.
[ii] In memory of and corresponding to this witness is the Spirit-led immersion in water (1 Cor. 12:13) which is instituted as the initiatory rite for believers identifying with Christ.
[iii] The New Testament for English Readers, Volume II, Henry Alford. London: Rivingtons, 1872, p. 909. “They represent,—the water, the baptism of water which the Lord Himself underwent, and instituted for His followers,—the blood, the baptism of blood which He Himself underwent, and instituted for his followers. And it is equally impossible to sever from these words the historical accompaniments and associations which arise on their mention” (p. 908).

[iv] True faith (1 John 5:4-5) is rooted and grounded in real events that changed the course of history – Jesus lived a sinless life, died on the cross for sinners, and rose again for their justification. It was witnessed by both men and the Holy Spirit. The men have died, but left their witness in the inspired record. The Holy Spirit is alive and actively witnesses in the world and the hearts of men.

[v] With Romans 8:11, cf. also John 10:17-18. Regarding the Holy Ghost and the crucifixion, consider the presence of the Spirit at work in convicting the thief (Luke 23:42-43) and the centurion (Mark 15:29). Cf. Luke 23:46.

Some interesting connections of blood and water; though not necessarily shedding light on the text, interesting nevertheless.

• God turned the waters of the Nile and Egypt into blood, Exodus 7; Psalm 105:29.
• The blood of a bird and running water associated with cleansing the house of a leper, Leviticus 14.
• God made the Moabites see his miraculous water as if it were blood, 2 Kings 3:22.
• Pilate washed his hands in water to signify his claim that he was innocent of the blood of Jesus, Matthew 27:24.
• Blood and water came from Jesus’s side when pierced by the spear, John 19:34.
• The two witnesses had power to turn water into blood, Revelation 11:6.
• The third angel’s vial turned water into blood, Revelation 16:4.

Kept by the power of God

“Who are kept by the power of God, through faith unto salvation.” 1 Peter 1:5

Blessed Spirit! the merciful scripture of the evening answers the important question. They who are kept, “are kept by the power of God, through faith unto salvation.” Here is the solution of the whole subject. With what humbleness of soul, then, ought every child of God to fall down before the throne of grace, under the deepest sense of distinguishing love, in the consciousness that it is divine restraint, and not creature merit, which maketh all the difference. Help me, Lord, to go humble all my days, in this view, and let it be my morning thought, as well as my midday and evening meditation, that I am kept by thy power, through faith unto salvation. Almighty Father, help me to be living upon thy faithfulness in the covenant of grace, established and sealed as it is in the blood of thy dear Son, that “thou wilt not” turn away from me to do me good; and that thou wilt put thy fear in my heart, that shall not depart from thee. – Jeremiah 32:40.

Robert Hawker (1753-1827)

The LORD Reigns Over All

The following metrical psalm is based on the 93rd Psalm. There are many versions with similar words, and I am unsure of the original. The following version was sung at the “Psalm Roar” at St George’s Church, Shrewsbury, England. This psalm exalts the majesty and might of the reigning Lord. His testimonies are sure, and the holiness of his house is everlasting.

According to Matthew Henry, this psalm teaches: The Lord reigns gloriously (v. 1), powerfully (v. 1), eternally (v. 2), triumphantly (vs. 3-4), in truth and holiness (v. 5).

1. The Lord is King, his throne endures
Majestic in his height.
The Lord is robed in majesty
And armed with strength and might.

2. The world is founded firm and sure
Removed it cannot be.
Your throne is strong, and You are God
From all eternity.

3. The floods, O Lord, have lifted up,
Have lifted up their voice;
The floods have lifted up their waves
And make a mighty noise.

4. The Lord, enthroned on high, is strong
More powerful is he
Than thunder of the ocean’s waves
Or breakers of the sea.

5. Your royal statutes, Lord, stand firm,
unchanging is your word.
And holiness adorns your house
For endless days, O Lord.

St George’s Church paired the psalm for a nice combination with The Sacred Harp tune Northfield (No. 155). Northfield was composed in 1800 by the American composer Jeremiah Ingalls.