Debaptism; who knew?

Debaptism, noun. The (so-called) practice of “reversing” a baptism.

I guess on this I’ve been living under a rock, ignorant in my bliss. Who knew “debaptism” was a thing? You probably did. I didn’t. I read about some nuts going through a blow dryer ceremony. I would suggest that if they were immersed they need to get in an oven!

To me there is some irony here, in a person thinking they need to be debaptized. Part of the craziness of modern society, perhaps? It seems that the folks who are being debaptized are in effect saying that de baptism dat dey had actually did something dat dey must undo. But their other testimony is that God and Christianity is nothing. If it is nothing, why undo nothing?

Finally. Do the debaptized join De’Baptist Unchurch?

Acts 26:24-29

Acts 26:24-29 Paul’s dialogue with Festus and Agrippa

Verses 24-25: thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus Even when Festus called him “beside thyself” and “mad” (crazy), Paul responded with respect – “most noble Festus.” He then reminded Festus that his words were not the ravings of a madman, but he spoke “words of truth and soberness.”

Verses 28-29: Of this Henry Smith states:

“In Agrippa, you shall hear what we are; in Paul, you shall see what we should be; for the king shews that he is almost a Christian, and the apostle shews that he should be altogether a Christian.”

He points to three acknowledgements Paul makes in addressing Agrippa:

A reverent title, King Agrippa.

A profitable question, Dost thou believe the prophets?

A favourable prevention, I know that thou believest.

“…almost standeth in the way before we can come to altogether…Is this altogether, like Paul, or like Festus, not at all? Now if we be almost Christians, let us see what it is to be almost a Christian. Almost a son, is a bastard; almost sweet, is unsavoury; almost hot, is lukewarm, which God spueth out of his mouth, Rev. iii. 16; so almost a Christian is not a Christian…Almost a Christian is like Jeroboam, which said, ‘It is too far to go to Jerusalem to worship,’ and therefore chose rather to worship calves at home. Almost a Christian is like Micah, which thought himself religious enough because he had gotten a priest into his house. Almost a Christian is like the Ephraimites, which could not pronounce Shibboleth, but Sibboleth.”[1] 

In this exchange of Paul with the king and the governor, one finds “almost Agrippa” and “not at all Festus.” Right preaching is about the message, not its results.

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[1] “The Dialogue Between Paul and King Agrippa,” in The Works of Henry Smith: including Sermons, Treatises, Prayers, and Poems. With Life of the Author, Vol. I, Thomas Fuller, editor, pp. 435-436, 443-444. On “Shibboleth” and “Sibboleth,” see Judges 12:5-6.

Toward a biblical definition of “prophet”

Prophet, noun. According to Merriam-Webster, may be (1) one who utters divinely inspired revelations; (2) one gifted with more than ordinary spiritual and moral insight; (3) one who foretells future events. The third definition is probably that which comes most readily to mind to modern English speakers. What is a prophet, biblically defined?

The meaning of the word.

As we notice in the introduction, the English word “prophet” includes several different shades of meaning (e.g., 5 at Merriam-Webster, 7 at Dictionary.com). What about the Bible?

The primary Hebrew word for prophet is (נָבִיא nāḇî'). The word “seer” (הָרֹאֶה rō'ê/rā'â) is synonymous for prophet, according to 1 Samuel 9:9. The Hebrew word (הַחֹזֶה ḥōzêh) is also translated “seer.” In 1 Chronicles 29:29 all three of these Hebrew words are used (נָבִיא nāḇî') (הָרֹאֶה rō'ê) (הַחֹזֶה ḥōzêh).[i]

The primary Greek for prophet is (προφήτης prophētēs). Greek also has the word (ψευδοπροφήτης pseudoprophētēs) for a false prophet. Hebrew adds descriptors about prophets prophesying falsely rather than having a word “false prophet.”[ii]

The biblical use of the word.

The first use of the word “prophet” in the Bible is found in Genesis 20:7, where God calls Abraham a prophet. There it seems to primarily mean that Abraham is God’s spokesman or representative. The last use of the word “prophets” is found in Revelation 22, which seems to connect both the ideas of God’s spokesmen (v. 9) and the references to future events (v. 6).

God told Moses, “Aaron thy brother shall be thy prophet” (Exodus 7:1). This also seems to emphasize the nature of the prophet as a spokesman (e.g. Is not Aaron the Levite thy brother? I know that he can speak well…and Aaron spake all the words which the Lord had spoken unto Moses, Exodus 4:14, 30). In Exodus 15:20, where Moses’s sister Miriam is referred to as a prophetess, she took a timbrel in her hand and led the women in singing to the LORD – emphasizing the nature of forthtelling. Notice also that the musicians for the tabernacle and temple were considered prophets (1 Chronicles 25:1-3).

The Old Testament prophets spoke for God. In connection with this, some of them also dreamed dreams, saw visions, and foretold the future (Numbers 12:6; Isaiah 1:11; Jeremiah 28:9; Ezekiel 33:33). The word and its related work included “forthtelling” and “foretelling.” The commonality in all of this seems to be that of accurately presenting and representing God’s truth. Those who wrote the Old Testament Scripture, or at least many of them, were considered prophets.

Many times in the New Testament, the word “prophet” refers back to the Old Testament prophet (Matthew 1:22; 2:17; Acts 2;16). “The prophets” may also mean the Scriptures of the Old Testament (Matthew 5:17; Luke 16:29; 24:27, 44: John 1:45).

However, prophets are also current/active in the New Testament. John the Baptist was a prophet (Luke 7:28), a spokesman for God who came before and announced the coming of the Christ.[iii] Those called prophets in the New Testament include Jesus; Agabus (Acts 11:27-28; 21:10); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Saul (Acts 13:1); Judas and Silas (Acts 15:32).[iv] Though prophets and apostles were different – that is, all prophets were not apostles – it seems that by default the Bible considers all the apostles to be prophets, even while not specifically naming each of them them thusly (Acts 4:33; 1 Corinthians 13:2; Revelation 1:3; 18:20: 22:6).

Paul refers to those who speak in the Corinthian assembly as prophets, who could speak in a way to edify, exhort, and comfort (1 Corinthians 14:3-5). Though prophecy is a gift (Romans 12:6; 1 Corinthians 14:32), the prophets are not out of control. They can contain themselves from all speaking at once (1 Corinthians 14:26, 29, 40), and must speak so as to acknowledge that the inspired words of the apostles are the commandments of the Lord (1 Corinthians 14:37). (Therefore, they cannot claim a the Spirit made me do it excuse for bad behavior.)

In Titus 1:12, Paul applies the word “prophet” in a “non-biblical” or “non-Christian” sense, calling a spokesman for the Cretians “a prophet.”

Prophecy is a spiritual gift, as we see from Romans 12:6; 1 Corinthians 12:8-10; 28-31; 13:2; and 14:1-6. Those who prophesy, prophesy according to the proportion of faith with which they are gifted, within the place in the body the Spirit has placed them.

The rhetorical question of 1 Corinthians 12:29 indicates that all of God’s people are not prophets (cf. Numbers 11:29). Everyone should be a representative of God in witnessing to and sharing his truths. However, some are gifted to do so in a more official way.

Paul indicates that supernatural tongues, prophecy, and knowledge will cease with the close of the biblical revelation (canon), 1 Corinthians 13:8. “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”

Concluding thoughts on the words and its meaning.

In the Bible, a prophet was a spokesman for God – one who conveyed a message from God to the people. The calling or work included foretelling (proclaiming God’s events and plan for the future) and forthtelling (publishing God’s will and truth in the present). Often this role of prophet combined these two features, for example, using warning of future judgment as a call to present repentance. Prophets guided the people concerning truth, faith, morality, and judgment (cf. Acts 24:25). His duty was not solely about predicting the future – and often not even primarily.

• The Bible reader should not just think “predicter of the future” when encountering the word “prophet.” A full picture is needed.
• The Bible reader should think of “spiritual gift” when encountering the word prophet, especially in the New Testament.

It seems difficult for the average modern English Bible student to think “prophet” and not think of someone who foretold the future. Yet, the common thread of all prophets is not that fact, primarily, but rather of being God’s sent spokesman. Perhaps these thoughts will help. What have I forgotten to consider? If something, please add in the comments.

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[i] I have put these words in parentheses due to the tendency of the embedded “backward spelling” of Hebrew to go haywire in Microsoft Word, ending up at times in various crazy fashions.
[ii] The Old Testament calls five women prophetesses – Miriam, Deborah, Huldah, Noadiah, and the wife of Isaiah (Isaiah 8:3). The latter may simply mean the wife of a prophet, and Noadiah (Nehemiah 6:14) seems to be a false one, opposing the work of Nehemiah. The New Testament calls two women prophetesses – Anna (Luke 2:36) and Jezebel (Revelation 2:20). The first one is on God’s side, and the latter seems to only be one falsely so-called. Compare also Acts 21:9.
[iii] John the Baptist is evidence that a prophet did not necessarily perform miracles. “And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true” (John 10:41).
[iv] The emphasis of Judas and Silas as prophets was that they “exhorted the brethren with many words.”

Confessionalism

“Confessionalism [is] a commitment to defining, adhering to, and defending clearly stated truths that are sincerely believed.” While there is a certain sense in which all Christianity is necessarily confessional in a de facto sort of way, what I am arguing for is a sturdy kind of confessionalism: one that conscientiously and unashamedly and very carefully declares what is believed and what is to be taught…Christianity is inherently confessional. To be a Christian is to confess. Every Christian, every church, has a creed or a confession. ‘Credo’ simply means ‘I believe.’ Christians are believers; hence all Christians have a creed or a confession.”

Tom Ascol, in “Recovering a Robust Confessionalism” (Ascol granted all Christians and churches, though, might not have a “well-thought-out” creed or confession.)

Daily Mercies

No. 572 Daily Mercies (S. M.)

1. GOD is the fountain, whence

Ten thousand blessings flow;

To him my health, my wealth and friends,

And ev’ry good I owe.

2. The comforts he affords,

Are neither few nor small;

He is the source of fresh delights,

My portion and my all.

3. He fills my heart with joy,

My lips attunes for praise;

And to his glory I’ll devote

The remnant of my days.

This hymn, written by Benjamin Beddome, appears as No. 752 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 titled “Daily Mercies.” It recognizes God as the source of all our blessings. “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (James 1:17). Recognizing that, the Christian ought to devote his lips to praise God, and his days to glorify God.

Benjamin Beddome was born at Henley-in Arden, Warwickshire in 1717. He 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 complement 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.)

Hymnwriter James Montgomery described Beddome’s hymns as “impressive, being for the most part brief and pithy. A single idea, always important, often striking, and sometimes ingeniously brought out, not with a mere point at the end, but with the terseness and simplicity of the Greek epigram,—constitutes the basis of each piece.”[i] 

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[i] The Christian Psalmist Or Hymns, Original and Selected, James Montgomery, p. xxvii.

10 Things You Never Knew, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• 10 Things You Never Knew About Funeral Home History -- “Funeral homes might seem like they’ve been around forever, but they really didn’t emerge in the United States until the mid-1800s.”
• Baptist Roots: The Use of Models in Tracing Baptist Origins -- “The interpretation of historical evidence is greatly affected by the particular approach of the historian.”
• Does Pragmatism Tend Toward Liberalism? -- “One of the first things to go missing in pragmatic churches is regenerate church membership, or any meaningful way to discern whether or not a person wanting to join has placed their faith in Jesus.”
• How a Christian Woman is to Adorn Herself -- “Seek to find out what this means and go wherever the Lord shows you.”
• How Dictionaries Decide Which Words to Include and Exclude -- “The balance between tradition and innovation will remain a focal point for lexicographers as they strive to document the richness of human communication.”
• How far did the early Christians worship God? -- “The question which arises is whether these accepted terms are the best or the most appropriate ones to describe what Christians do, or what they ought to be doing, when they gather together.”
• How to Identify the Andersonites -- “This article is intended to be a warning for faithful Baptist churches both against Anderson’s practice and doctrine, as well as a ‘how-to’ guide for identifying the churches that openly or secretly associate with Anderson directly or at least maintain his doctrinal positions.”
• Is it True That No Two NT Manuscripts (MSS) Are Exactly the Same? -- “Years ago I myself wrote that no two MSS were identical, merely repeating the prevailing canard. But that was before I started collating MSS for myself.”
• Lanier and Ross’ Fallacious Footnote -- “Consider first the sloppiness of the footnote. While the first two references are properly cited, the reader is then offered a vague reference to ‘various’ materials produced by RBS...”
• Name Dropping -- “...The white board and batten Nameless School operated for 36 years, from 1909 to 1945.”
• Raising up Pastors Is the Church’s Work -- “...seminaries are...usually used for the wrong purposes. ”
• Terlingua’s Traces -- “...a trip to the cemetery confirms that Texans have been living out here for a very long time.”
• The God-Ordained Method for Missions -- “Sadly, the Christian life in the West has become more individualistic over the last sixty or seventy years.”
• The Roots of Red -- “Like many quintessentially American foods, chili (or more accurately chili con carne) was born from that unique amalgam of cultures found in the U.S.”
• Your Moral Code Has Christian Roots Whether You Know It or Not -- “he found...his core beliefs about universal value and equality...lay not in the French Revolution, nor in the Declaration of Independence, nor in the Enlightenment, but in the Bible.”

Shape note singers -- Be aware

Back in September I posted a warning to an anonymous individual. Now I am officially issuing a warning to all anonymous shape note singers.

I put on notice that shape note singers will not get a pass to hide behind anonymity to take potshots on shape note and Sacred Harp subjects. If your post is suspect, your post will be deleted. If you are willing to use your name and own your comments, your posts will not be deleted.

Awhile versus A While

As I get older I seem to become more forgetful, and have problems with stuff I once knew well. However, with “awhile” versus “a while” I think I have generally always had problems remembering the correct usage. Here is how it should be:

“Awhile” is an adverb. It means “for a while.” As an adverb, “awhile” usually modifies a verb – as in “I will wait awhile.”

“While” is a noun. It means “a period of time” (and “a” is an indefinite article modifying it). Usually, the two words “a while” is used when following a preposition – as in, “I will wait for a while” – or with the words ago or back (a while ago; a while back).

Acts 26:19-23

Paul’s obedience to God and “crime” before the Jews, 19-23

Verses 19-20: Paul declares to Agrippa his “obedience unto the heavenly vision.” He heeded the divine words of Christ and immediately began to preach where he was – in Damascus – and then where he went – “at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles.” The clear message in these places was repentance toward God (cf. 20:). “do works meet for repentance” not works in order to obtain repentance (or in order to obtain salvation) but works consonant with the salvation they profess.

Verse 21: Because Paul turned from his course and obeyed the heavenly vision, and because he preached repentance toward God to all in all places, the Jews hated him, caught him in the temple in Jerusalem, and did their best to kill him. 

Verse 22-23: Only by the grace (help) of God had Paul continued his ministry up to this time. His witnessing was to all men, both small and great. His message was concerning the things that Moses and the prophets, in the Old Testament, said should come to pass. Paul saw his message that Christ should suffer, die, and rise from the dead as a continuation of the message of the Old Testament rather than a break from it. Jesus came to show light unto the people (the Jews) and to the Gentiles. Cf. Isaiah 42:6; 49:6; 60:3; Luke 2:32. “Then spake Jesus again unto them, saying, I am the light of the world” (John 8:12). Jesus was “the first that should rise from the dead” never to return to death. He won the victory, rose by his own power rather than that of another; he rose in a spiritual body rather than a mortal body; he rose to live forevermore rather than die again. Cf. I Corinthians 15:20.

Give thanks

1 Thessalonians 5:18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

Give thanks! Give thanks! Give thanks!
Give thanks to God and praise.
Give thanks to God the Father and
Extol him for his grace.

Give thanks! Give thanks! Give thanks!
Give thanks to God the Son.
Give thanks to Christ who lived and died—
God’s sin-atoning One.

Give thanks! Give thanks! Give thanks!
To God the Spirit give;
Give thanks to him for grace and power
Which caused us to believe.

By Donald S. Fortner (1950-2020), long-time pastor of Grace Baptist Church of Danville, Kentucky