Christ Our Hope

I am not a Southern Baptist, but I found the record of this sermon preached at the Southern Baptist Convention to be interesting.

W. Douglas Hudgins, pastor of First Baptist Church, Jackson, Mississippi preached the annual sermon on June 4, 1968 at the Southern Baptist Convention.

Hudgins’s sermon “Christ, Our Hope” was based on the text from 1 Timothy 1:1, “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope.” His points were that our world is a hopeless world of bewildering technology, convulsive sociology, paganized ideology, confused theology, and changing ecclesiology. After highlighting the hopelessness, he turned to the hope. He said that Jesus Christ is our only hope. He is our hope because of who he is, because of what he taught, because of what he did, and because of what he promises.

The Baptist Record, June 6, 1968, pp. 1-2.

Charity in the King James Bible

The word “charity” is used 28 times in 24 verses in the King James Bible. It is only used in the New Testament, and does not appear in the Old Testament (or the Apocrypha). In every case the translators reserve it in context of the love Christians have or ought to have, using the English word “love” more broadly.

I recently read where someone suggested that the use of “charity” by the King James translators was driven by Rule # 3, that “The Old Ecclesiastical Words to be kept.” This is incorrect. “Charity” was not the “old ecclesiastical word” of the 1540 Great Bible, the 1560 Geneva Bible, the 1568 Bishop’s Bible, or the 1559 Book of Common Prayer. These Bibles commonly use “love” where “charity” is found in the King James translation. The Book of Common Prayer prints 1 Corinthians 13 with love rather than charity. “Charity” was a change apparently first made in the 1572 Bishop’s Bible.

Rather then, this choice seems correlated with Rule # 1, to generally follow the Bishop’s Bible and that it be “as little altered as the Truth of the originals will permit.” The 1568 Bishop’s Bible almost always had the word “love,” but by 1572 had been changed. All 28 uses in the King James Bible correspond exactly to the use in the 1602 Bishop’s Bible, which is the Bible the translators had before them when they were working on the translation.

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Note: I found that there are people online who claim the change from “love” to “charity” in the Bishop’s Bible is a nod to “ecclesiastical language” – not the ecclesiastical language of the Church of England, but rather the “ecclesiastical language” of Jerome of Stridon’s Latin translation of the Bible, specifically his use of “carita/s” in the Vulgate. I do not find this convincing. Jerome used carita/s over a hundred times in his translation, even some places in the Old Testament and the Apocrypha. (The Douay-Rheims has nearly 100 instances of the English word “charity.”) Rather, I believe that the particular context is the reason for using “charity” in these 28 places; that is, in these cases the translators (Bishops & KJV) reserve it in context of the love Christians have or ought to have, as opposed to love in a more general or generic sense.

Left thy first love

Revelation 2:4 Nevertheless I have somewhat against thee, because thou hast left thy first love.

Preaching on the church of Ephesus in Revelation 2, Brother Ben Horn of Middle Cross Baptist Church pointed out out that the word “left” indicates that the church at Ephesus did not just depart from her first love carelessly, but departed willfully.

Sometimes we misplace things and cannot find them. That is lost, carelessly. Sometimes we place things somewhere, know where they are, and do not want to take them up again. That is left, willfully.

Calvary

Death and Eternity, by Isaac Watts

1. My thoughts, that often mount the skies,
Go search the world beneath,
Where nature all in ruin lies,
And owns her Sovereign, Death.[i]

2. The tyrant, how he triumphs here,
His trophies spread around!
And heaps of dust and bones appear
Through all the hollow ground.

3. These skulls, what ghastly figures now!
How loathsome to the eyes!
Those are the heads we lately knew
So beauteous and so wise.

4. But where the souls, those deathless things,
That left this dying clay?
My thoughts, now stretch out all your wings,
And trace Eternity!

5. O that unfathomable deep!
Those deeps without a shore!
Where living waters gently creep,
Or fiery billows roar.

6. Thus must we leave the banks of life,
And try this doubtful sea:
Vain are our groans and dying strife
To gain a moment’s stay.

7. There we shall swim in heav’nly bliss,
Or sink in flaming waves,
While the pale carcass thoughtless lies
Amongst the silent graves.

8. Some hearty friend shall drop his tear
On our dry bones, and say,
“These once were strong, as mine appear;
“And mine must be as they.”

9. Thus shall our mould’ring members teach
What now our senses learn:
For dust and ashes loudest preach
The infinite concern.

The above hymn, in 9 stanzas of common meter, was published in Horæ Lyricæ by Isaac Watts. It was not in the 1706 Edition, but was added in 1709. See Horæ Lyricæ, pages 28-30, Book 1. For a little more on Isaac Watts, see HERE. (Fuller biographies of Watts are easily found online.)

In The Sacred Harp (page 300), the fist stanza of Watts’s above text appears with the tune Calvary by Daniel Read.

Daniel Read was born November 16, 1757 in Rehoboth, Massachusetts, the son of Daniel Read and Mary White. He grew up on a farm there, but moved to and settled New Haven, New Haven County, Connecticut in 1782. Here he married Jerusha Sherman (in 1785), ran a general store, made combs, composed music, and taught singing schools. He is considered a key figure in early American music, being part of the “First New England School” of musicians –also known as the “Yankee Tunesmiths.” Various sources assert that Read was the third American composer to publish a collection of his own music, in 1785, known as The American Singing Book. Read later also published The Columbian Harmonist and The New Haven Collection of Sacred Music. He wrote in 1790 An Introduction to Psalmody to instruct and encourage hopeful new composers.

Eleven tunes by Read appear in the 1991 Denson Edition of The Sacred Harp, and five in the 2012 Cooper Edition of The Sacred Harp. Some of his best-known compositions include Windham, Stafford, and Sherburne.

Daniel Read died at age 79 on December 4, 1836. He and his wife are buried at the Grove Street Cemetery in New Haven, Connecticut.

See “Daniel Read complains, gets even” for an excerpt from a letter from Daniel Read to Jacob French in which he complains about Isaiah robbing and republishing his works in the Worcester Collection of Sacred Harmony (1786). The book Music in the USA concludes: “Ironically the ‘pirating,’ or unauthorized borrowing by other tune-book publishers, made it possible for Read’s music to survive.” For example, “‘Greenwich’ was published 82 times in Read’s own era.” (New York, NY: Oxford University Press, 2008, p. 73)

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[i] In the first stanza “owns” (3rd person singular present tense of “own”) seems to be used primarily in the sense of “acknowledging” or “admitting” rather than “possessing.” The searched and examined state of nature recognizes or testifies that “death” is her sovereign.

Why Not Grandchildren, 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.

• Why Not Grandchildren? An Argument Against Reformed Paedobaptism -- “The right of the remotest generation was as much derived from Abraham and the covenant made with him, as was that of his immediate seed...”
• Uneasy Riders -- “ The team had just seen TV news footage of an EF5 tornado crossing I-35, right smack dab in the middle of our route...”
• Tragedy on the Prairie -- “Just outside the small town of Groesbeck, east of Waco, tucked between cow pastures and the Navasota River, stands an old wooden fort...”
• The ‘Whitewash’ Conspiracy – re: The King James Only Controversy by James White -- “In other words, White is ‘inconsistent’ and has a ‘double standard.’”
• Stop Misusing Tyndale -- “Translating into English does not by default mean translating for the most ignorant English reader in the country.”
• South Poles -- “Texas is a patchwork of cultures, accents and traditions. Thanks to the Polish Heritage Center, one of our more overlooked threads is finally getting the spotlight it deserves.”
• Poor and Misleading Translation in the New International Version -- “…the NIV’s changes … obfuscate the original text and make it unfairly difficult for readers to consider other interpretations, (2) other translations generally avoid making such changes, and (3) they usually appear to be theologically motivated.”
• Phillippi Primitive Baptist Church, Schley County, Organized in 1835 -- “...the little sanctuary still stands, a reminder of another era that feels both distant and near.”
• Ologies, Isms, & Ations -- “A list to give brief descriptions of different beliefs and doctrines regarding the Bible and other non-Biblical religions and belief systems.”
• Methods in Sermonizing -- “An old book we used many years ago.”
• John Wycliffe’s Bible: Correcting a False Narrative -- “It’s often claimed that translations of the Bible into the vernacular languages of medieval Europe weren’t really opposed within the church because there are a few examples of such translations prior to the Reformation.”
• Galvanized by the Gospel -- “By the 1820s, Baptists had become bitterly divided over the issue of missions.”
• First London Confession (Read by Audiobook Narrator David K. Martin) -- “This narration was done for those interested in learning more about the 1646 edition of the First London Baptist Confession of Faith.”
• Fast and Curious -- “Nineteen hummingbird species have been recorded across Texas. In summer breeding months, the two most common species are black-chinned hummers in West Texas and ruby-throated hummingbirds in East Texas.”
• Canaanite Child Sacrifice, Abortion, and the Bible -- “May we repent and turn from any semblance of cooperation with the modern day cult of Molech, and hear and apply the command of the Spirit of Christ through Paul: Take no part in the unfruitful works of darkness...”

Nice

complacency, noun. A feeling of quiet pleasure or security, often while unaware of some potential danger, defect, or the like; self-satisfaction or smug satisfaction with an existing situation, condition, etc.; inclination to please; complaisance.

There is a large problem of complacency – in Sacred Harp, in the churches, and in our country. One part of this is that we have created a societal value of “nice” (which intersects with outsized tolerance) and we have placed it above love and truth. We ought to be nice (amiably pleasant; kind), but somehow “nice” has become the highest goal for many. A way to illustrate and emphasize this is to think of two people asleep in their home and the home catches on fire. Our societal version of “nice” is like saying, “Oh, but I don’t want to bother them, they are asleep.” So, instead, we just let them burn to death! That’s actually not nice.

• Ephesians 4:15 …speaking the truth in love…
• 1 John 3:18 …let us not love in word, neither in tongue; but in deed and in truth.

Be not many masters

James 3:1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.

James warns aspiring teachers to not undertake that calling lightly. The teacher is a sinner like his students (v. 2) and will incur a stricter judgment (v. 1).

The Pulpit & Pen Christian Discernment Archives on Facebook often posts clips from vile and heretical “sermons,” in order illustrate the dung and mire into which so-called preaching in the United States has sunk. For example, on Monday August 24 they posted a link to an article about a United Methodist impastor in Alabama, detailing how the Bible is full or errors, historical inaccuracies, and contradictions. “Pastor” Gilbert said, “…The Bible is full of contradictions, and that’s to be expected…” going on to compare the Bible to Aesop’s Fables. This reveals the debased level of garbage that enters the American ear from American pulpits.

This is a disgusting display of multiplying words without knowledge, a famine of hearing the words of the Lord. However, Bible-believing preachers ought not be lifted up with pride, but rather mourn. We ought to humble ourselves under the mighty hand of God, and also consider our own selves, lest we be deceived. While believing the word itself, we may be preaching self-indulgence, self-satisfaction, and just plain self. Bible-believing preachers often appropriate the culture, accentuate the comedy, and appeal to the crowd rather than following the simple biblical directive, “Preach the word.”

2 Timothy 4:2 preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

• Preach the word with confidence – because it is inspired (2 Timothy 3:16-17).
• Preach the word with diligence – because with must answer to God (2 Timothy 4:1, 5).
• Preach the word with influence – because unsettled times come (2 Timothy 3:11; 4:3-4).
• Preach the word with incentive – because a crown awaits (2 Timothy 4:6-8).

The Apostle Junia?

I recently reviewed the book A Baptist Reflection of The Bible & Women in Ministry and Leadership. About the same time, I had a Facebook acquaintance argue that the plain reading of Romans 16:7 is that Junia (and Andronicus) were apostles.[i] This friend did not make much of a defense of his position, simply restating several times that “of note among the apostles” meant they were apostles.[ii]

Romans 16:7 (Greek and English).

• 1894 TR: ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις οἳ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ
• UBS: ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνιᾶν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.

• KJV: Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
• RSV: Greet Andronicus and Junias, my kinsmen and my fellow prisoners; they are men of note among the apostles, and they were in Christ before me.

The issue in Greek (TR vs. CT) is Ἰουνίαν (accusative, singular, feminine) vs. Ἰουνιᾶν (accusative, singular, masculine).

Paul is addressing [You (all that be in Rome, beloved of God, called to be saints)] directing them (among all the other greetings) to salute Andronicus and Junia. He describes these two as “my kinsmen” (apparently related in the flesh), “my fellowprisoners” (having suffered persecution for the faith),[iii] “of note among the apostles” (two who are notable to the apostles), and “in Christ before me” (having been in the faith longer than Paul).[iv] The relative clause describes two people, Andronicus and Junia. Who are they and what are they? They are “of note.” Of note where? Of note “among the apostles.” Neither this sentence nor this clause means that Andronicus and Junia are apostles.

Neither the grammar nor the definitions of the words prove that Junia was an apostle. A plain reading of the Bible shows that Paul did not write, “Andronicus and Junia are notable apostles.” Instead, he was inspired to write that they “are of note among the apostles.” The expression is not the one which would have been used if they had been apostles. What the expression “of note among the apostles” means is that were well-known to the apostles. It is also worth considering that the word “apostles” is masculine plural (ἀποστόλοις, dative masculine, plural), grammar not fitting with Junia being part of the group.[v]

 

Brief information on the name.

In the Greek text, a difference of accent distinguishes between this person being a man or woman – Ἰουνίαν (accusative, singular, feminine, Junia) vs. Ἰουνιᾶν (accusative, singular, masculine, Junias).[vi] So, as we have it in the King James Bible, this is the name of a woman. The name itself is rare in Greek – the masculine form being even rarer than the feminine form.[vii] Some translations have (apparently) opted to remove the “difficulty” by changing Junia (feminine) to Junias (masculine).[viii]

Considering “of note” and “among.”

• Of note – (εἰσιν ἐπίσημοι) well-regarded, prominent, important, well-known, deserving distinction. 
• Among (ἐν) – meaning can be situated in, surrounded by, with, a part of, in contact with

• Inclusive use – “among” means a part of the body of the apostles
• Exclusive use – “among” is comparative to but not included in the body of the apostles

An example of exclusive use is found in Euripides’ Hippolytus (line 103), where the goddess Aphrodite is “prominent among mortals,” – although she is not a mortal. Exclusive use of “among” is not odd or unusual.

ἐν τοῖς ἀποστόλοις (exclusive or inclusive)

• 2 Peter 2:1 among the people ἐν τῷ λαῷ (exclusive and inclusive)
• 1 Peter 2:12 among the Gentiles ἐν τοῖς ἔθνεσιν (exclusive, they vs. you)
• Acts 15:22 among the brethren ἐν τοῖς ἀδελφοῖς (inclusive)
• Matthew 2:6 among the princes ἐν τοῖς ἡγεμόσιν (uncertain)
• Mark 5:3 among the tombs ἐν τοῖς μνήμασιν (exclusive)

Some history.

According to various sources, the early church writers thought Junia was a woman (as well as later writers).[ix] See, for example, Origen (ad Romanos), Ambrosiaster (ad Romanos), Jerome (Liber interpretationis hebraicorum nominum), Theodoret of Cyrrhus (ad Romanos), Theophylact of Ohrid (ad Romanos), Peter Abelard (ad Romanos), and Peter Lombard (ad Romanos).[x]

Final thoughts.

The debate about Junia/Junias and the apostleship is, in my opinion, a demonstration of just how far feminists are willing to stretch to Bible to make it say what they want it to say. There are some difficulties with this passage. It should be interpreted in the light of clear passages, and not made to walk on all fours. Our King James English translation can be trusted in both identifying Junia as a woman, and in not addressing her (or Andronicus) as an apostle.

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[i] He was only arguing about Junia because he wanted to prove there was a female apostle. Whatever is true of Junia in this verse is also true of Andronicus. Andronicus were probably husband and wife, or brother and sister. Paul considered them kinsmen according to the flesh.

[ii] In a past writing on the apostles, I included “Andronicus and Junia” in a list of other possible apostles – not because I think they were, but because I was listing all the possibilities that different students consider on the subject.
[iii] Philemon 1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; (cf. Colossians 1:7; 4:10-12).
[iv] Early disciples, before Paul was converted. Likely they were converted elsewhere and then later moved to Rome.
[v] In the case of the masculine use for “kinsmen,” it would be used whether this was two men, or a man and a woman – that is, the plural form used to include both male and female persons is nevertheless grammatically masculine. That is in a different part of the structure of the sentence, though, from the use of “apostles.”
[vi] That is, in the Romans 16:7 passage, the name Junia is in the accusative case.
[vii] See Joseph A. Fitzmeyer, A New Translation with Introduction and Commentary, New York, NY: Doubleday, 1993, pp. 737-738.
[viii] For example, see ASV, DRA, NASB1995, RSV, RV.
[ix] There is more involved in the appeal to the church fathers than some (on either side) have suggested. For example, the evidence of Origen comes from the Latin translation by Rufinus. The manuscripts of Rufinus are not consistent, where some give the name as Junias and some Junia. Epiphanius believed Junias was male and the bishop of Apameia (Index Discipulorum from Epiphanius of Salamis). I am not saying that the name is masculine; I think Junia was a woman. However, those who appeal to the church fathers need to admit that there is no universal agreement among the church fathers about this verse. One interpretation of Origen on the phrase in Romans 16:7 was that Andronicus and Junia might have been among the 70 disciples (Luke 10:1) sent out by Jesus, then at the least implying he thought this was a man. Commenting on 1 Corinthians 14:34-35, Origen wrote, “When Mary the prophetess spoke, she was the leader of some women; for it is shameful for a woman to speak in church, and I do not permit a woman to teach, nor to have authority over a man. And also from other passages I will support this thesis, since the point has been made certain concerning the fact that a woman is not to be directing the man by means of discourse.” This tends to suggest that Origen thought Junias was a man, and those manuscripts are accurate representations of what he wrote.
[x] In many cases, it is not necessarily that they commented, but simply that they used the feminine form of the name in their writings/commentary. Of these, it appears that John Chrysostom thought Junia was both a woman an apostle (In epistulam ad Romanos). Some editor at Wikipedia (which loves to promote leftist liberalism) has misrepresented the writings of Bernadette Brooten to claim that all early patristics thought Junia was an apostle. According to the editor, Brooten “points to additional early Christian commentators, all of whom gave no indication of doubt that the epistle referred to Junia and that she was a woman and an apostle.” This is not correct. The accurate fact in the article is that Brooten points to Chrysostom believing Junia was a woman and an apostle. The most that can be derived from the other writers is that they took the name as feminine. B writes, “John Chrysostom was no alone in the ancient church in taking the name as feminine…In fact to the best of my knowledge, no commentator on the text until Aegidius of Rome (1245-1316) took the name to be masculine.” (“Junia … Outstanding among the Apostles” (Romans 16:7), Bernadette Brooten, Women Priests: A Catholic Commentary on the Vatican Declaration, Arlene and Leonard Swidler, editors. Paulist Press: Ramsey, NJ: 1977, p. 141).

Spell and Sherwin

In June of this year, Pastor Tony Spell of Life Tabernacle Church in Central, Louisiana was arrested, charged with 2nd-degree battery, posted bond, and then went home. It was reported that Pastor Spell is supposed to be back in court on September 15. It will be interesting to see what is the outcome. Many Christians have sided with Pastor Spell, but it is unclear that all that he has claimed can be established.

If you choose to, you can watch the video of the altercation between Pastor Tony Spell and the Sherwin man who lives across the road from the church. Pastor Spell runs across the street, looks angry. The Sherwin man has probably shouted something at him. Sherwin has a phone in his hands, but he does not have a weapon. The reports indicate the Sherwin family and Pastor Tony Spell have been involved in an ongoing feud. As the pastor comes close, Sherwin hits at or tries to hit Pastor Spell. Spell quickly takes him down and is striking him repeatedly. It is obvious from the video that within seconds Sherwin is subdued and then there is no threat. If one existed, it is over. It is not continuing. After that point Pastor Spell is not protecting (and the video shows no one there for him to protect); he is not neutralizing; he is not stopping a threat. He is just pounding on Sherwin. This appears to be angry retaliation or revenge. That distinction must be recognized. Pastor Spell even adds a kick to the head in conclusion. I do not know all the facts, and I have an initial tendency to root for the guy who is older and a preacher. Strength and protection are good traits. However, strength must be tempered with wisdom and know when how to stop.

The protection of others is a biblically justified response. Revenge is not. The neutralizing of a threat can be justified biblically. Continuing to inflict unnecessary harm to a subdued foe cannot. I think what is seen in the video goes beyond what is biblically justified. Perhaps more facts will come out in court.

Free Speech in the Real World

“If you’re in the real world, you have to live the consequences of what you say. Online, you don’t. You can separate your opinions from your fate. (That’s a good way of thinking about it.) So there’s nothing really that keeps you on track. There’s no responsibility commensurate with our right to free speech. And I think that probably enables the psychopaths, because people can get away with saying anything. You might say, that’s okay because people have a right to free speech. But if you’re actually dealing with a person who is right there in front of you, no one can get away with just saying anything. There are all sorts of explicit and implicit rules governing the conversation. All of that is lifted in the virtual space, and I’m afraid that enables people who are psychopathic and narcissistic. It probably also tilts people who use those platforms toward narcissism and psychopathy.”

Jordan Peterson on “Travis Interviews the World”

The Wheat and Tares

Another of the many hymns of John Newton, related to the parable of the wheat and tares. The hymn is Long Meter and might be sung with Long Meter tunes such as Old Hundred and Windham. 

Olney Hymns, Hymn LXXXVI. [Book I, pages106-107]

The wheat and tares. [Matthew] Chap. xiii. 37—42.

1. Tho’ in the outward church below
The wheat and tares together grow;
Jesus ere long will weed the crop,
And pluck the tares, in anger, up.

2. Will it relieve their horrors there,
To recollect their stations here?
How much they heard, how much they knew,
How long amongst the wheat they grew!

3. Oh! this will aggravate their case!
They perish’d under means of grace;
To them the word of life and faith,
Became an instrument of death.

4. We seem alike when thus we meet,
Strangers might think we all are wheat;
But to the Lord’s all–searching eyes,
Each heart appears without disguise.

5. The tares are spar’d for various ends,
Some, for the sake of praying friends;
Others, the Lord, against their will,
Employs his counsels to fulfill.
 
6. But tho’ they grow so tall and strong,
His plan will not require them long;
In harvest, when he saves his own,
The tares shall into hell be thrown.

Newton requested to following inscribed on his tombstone, which was done:

Once an infidel and libertine,
A servant of slaves in Africa,
Was by the rich mercy of our Lord and Savior Jesus Christ,
Preserved, restored, pardoned,
And appointed to preach the faith
He had long labored to destroy.

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Note: See “Poor Old John” for a description of an attack on this John Newton hymn.

Sing unto the Lord

The truths of God and the God of truth behind our songs are what makes them worth singing!!

Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation.

Therefore with joy shall ye draw water out of the wells of salvation.

And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted.

Sing unto the Lord; for he hath done excellent things: this is known in all the earth.

Isaiah 12:2-5

Profession of Faith and Regenerate Church Membership

Baptist Faith and Practice – Survey Question – Regenerate Church Membership.

If your Baptist Church requires a profession of faith to be received as a member: (1) Would your church receive the following profession? (2) Why or why not? Please give any biblical reasoning for your answer.

I don’t know when I was saved. I was raised in a Christian home and I don’t remember ever not believing in Jesus Christ. However, I believe in the work of regeneration by the Spirit. I think that the work of the Spirit on my heart was evident by when I was about 14 or 15 years old. That’s when I can remember having independent affections for God – having a desire to read my Bible and pray, for example. I didn’t have a conversion experience particularly. I professed faith and was baptized when I was eight years old, but if the new covenant birth is a change of heart, for me that happened at about 14 or 15 years old.

RULES/REQUESTS.

1. JUST GIVE YOUR ANSWER AND REASONING. DON’T DEBATE WITH OTHER COMMENTERS.

2. IF YOU’RE NOT BAPTIST, YOU MIGHT HAVE AN INTERESTING REPLY – BUT THIS IS A SURVEY OF BAPTIST PRACTICE. PROCEED ACCORDINGLY.

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Note: Awhile back I posted the above survey on Facebook. The background source is as follows.

3:28 “I was saved – I don’t know when. I don’t remember ever disbelieving in Christ. I was raised in a Christian home and I’m very grateful for that. But I believe in the work of regeneration by the spirit. And the only (and I put a lot of work into Piper and therefore back into Edwards and ultimately Augustine and Paul and Jesus). I did my dissertation on Paul’s positive religious affections. So, I think that the work of the spirit on my heart was evident by about 14 or 15. That’s when I remember having independent affections for God, wanting to read my Bible in halting ways, wanting to pray. Uh, I don’t – I didn’t have a conversion experience really. I mean, I professed faith and was baptized at eight. But if the new covenant is a change of heart – Jeremiah 31, Ezekiel 36 – that happened at about 14 or 15 for me.” Mark Ward testimony on Room For Nuance podcast. This is not a comment on whether or not Mark Ward is converted. However, it recognizes that most churches with whom I have been associated would not receive that sort of profession of faith. Most who commented on Facebook also agreed.

Deacons

From a liberal magazine, re Deacons. This is not posted as an analysis or endorsement of the following material, but more as a matter of saving it for review.

“Deacons and the go-between God,” Ed Kaneen. The Baptist Ministers’ Journal, October 2012, Volume 316, journal of The Baptist Ministers’ Fellowship (of Wales?), 18-24.

“In a landmark publication in 1990,⁴ John N. Collins surveyed diakonos in ancient sources outside the Bible. He discovered people described by this term doing such varied work as ambassadors, pagan priests, Lotharios, and even contract killers! While the term could also be used to describe servants and those who ‘wait on tables’, these ideas did not form the core semantic field. Rather, Collins proposed such ideas as ‘go-between’, ‘representative’, and ‘agent’, and suggested that this was true of the New Testament also. The significance of this change should not be underestimated: as Collins puts it, ‘a redefinition of the Greek words is inevitably going to work towards a reassessment of the deacon and his office’ (Diakonia: re-interpreting the ancient sources. New York: OUP, 1990, p. 41).” (Page 19)

‘go-between’ is an appropriate gloss for the New Testament ‘deacon’, and can contribute to a theological understanding of the modern diaconate. (Page 23)

Apart from the gospels,⁶ the term diakonos only occurs in the Pauline literature, where we find nine individuals so named.⁷ Only in two passages are deacons referred to in a corporate sense (Philippians 1:1 and 1 Timothy 3:8, 12), where they probably represent distinct groups of church leaders. This has led to a tendency, found also in Fiddes’ work, to draw a distinction between the former examples, where diakonos is a description of the ministry of some New Testament figures, and the latter two examples, where diakonos is probably the title of an ecclesial office. (Page 23)

4. John N. Collins, Diakonia: re-interpreting the ancient sources. New York: OUP, 1990.

6. The gospels occasionally use the term, primarily in one saying (Mark 10:43 and pars), but we do not have space to pursue this here. [Note: “pars” or “pars.” is an abbreviation for “parallel passages” in academic and biblical contexts. rlv]

7. Rulers (Rom 13:4); Christ (Rom 15:8; Gal 2:17); Phoebe (Rom 16:1); Paul (1 Cor 3:5; 2 Cor 3:6; 6:4; 11:23; Eph 3:7; Col 1:23, 25); Apollos (1 Cor 3:5); Timothy (2 Cor 3:6, 6:4; 1 Tim 4:6); false apostles (2 Cor 11:15, 23); Tychichus (Eph 6:21; Col 4:7); Epaphras (Col 1:7). Note that twice these ‘individuals’ are groups: rulers and false apostles.

This is important for Fiddes, also, who says, ‘They [deacons] gave service in two directions—to the community and also to the episkopos [overseer = elder/minister] whom they assisted’ (A Leading Question: The Structure and Authority of Leadership in the Local Church. Didcot: Baptist Publications. 1983, p. 32). p. 25

The Baptist Ministers’ Journal, October 2012 volume 316, journal of The Baptist Ministers’ Fellowship (of Wales?)

Poor Old John

Back in September of last year, I mentioned a sad state of affairs. Leftists, liberals, and lost unbelievers asked for the keys to shape note singing, and some shape-note singing leaders gladly handed them over. In that context, I noted the “Prodigal Misgendering” of John Newton’s hymn text about “The Prodigal Son.” The prodigal son and his father are male (in the Bible both in Greek and English, Matthew 13:37-42; and in John Newton’s hymn, Olney Hymns). Nevertheless, persons who regularly complain about people misgendering others are fine with misgendering the prodigal son and his father. What is good for the goose was not good for the gander!

A fellow singer pointed out to me another song in which John Newton’s words have been attacked, altered, and adulterated. This time God is “misgendered” – changing the pronouns from “he” and “his” to “she” and “her.” The second stanza of the song is not original to Newton, but has been attached to his hymn at least as early as 1868. Curiously, while the arranger changes the gender from masculine to feminine in reference to God – he then changes when speaking of humans in the second stanza and rather chooses to use neutral terms so as not signify one gender or another. The reference to “Hell” is also removed.

The texts are presented below for comparison. In the left column is the sixth stanza of the hymn “The Wheat and Tares” by John Newton (Olney Hymns, Book I, Hymn 86), and the additional stanza (possibly by L. Hartsough).[i] The hymn as corrupted and used with the tune Wheat or Tare (Song No. 233) in the 2024 shape-note songbook The Valley Pocket Harmonist is shown in the right column (as arranged by Joshua Rush Barnett, 2020). I use strikethrough (left column) for removals from the original and yellow highlight (right column) for changes or additions.

There is an agenda to being pushed. The Valley Pocket Harmonist is helping push it.

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[i] The first stanza is by John Newton, but the second stanza was added to Newton’s hymn – possibly first in The Revivalist by Joseph Hillman and L. Hartsough (1868). L. Hartsough was the music editor of The Revivalist and the arranger of “The Wheat and Tares” on page 67. The song in The Valley Pocket Harmonist also has a chorus: For soon the reaping time will come, And angels shout the harvest home. See also The Wheat and the Tares.

The word is described in the word

2 Timothy 4:2 “…preach the word…”

“How does a serious burdened earnest Christian proclaimer of divine truth discern whether he has preached the word, or whether he has simply preached from it or about it? Did it ever occur to you that the way the word speaks of itself is an incredible help! … Let me mention three.

“The word is described in the word as a hammer. The word is described in the word as a fire. The word is described in the word as a sword. Is it not reasonable that if I have preached the word, there will be people who are hammered; who like the hard rock are smashed to pieces. Is it not reasonable to suppose that if I have preached the word there will be those who will feel pierced by the sword of the Spirit. Is it not reasonable to suppose that there are those who have been cold and without passion who are set on fire for Jesus Christ, if I have preached the word? Is it sensible to think that I have preached the word and nobody has been smashed, nobody has been pierced, nobody has been ignited? I would think it much safe to suppose that when nothing of that sort happens, you haven’t preached the word.”

Richard Owen Roberts (1931- )

The Wonderful Day - Jesus is Coming

The Wonderful Day (No. 89) was composed by Woodie W. Smith (words) and Lulu E. English (music), and copyrighted 1921 in Gospel Light: for the Church, Sunday-School, the Revival, Young People’s Meetings, Children’s Services, Conventions and the Home, by Woodie W. Smith and Joe English.

Woodie Washington Smith was a fairly prominent Baptist pastor and evangelist in his day. He also wrote many songs, both words and/or music. Smith was born August 5, 1877 in Clay County, Alabama, the son of Uriah Dekalb Smith and Sarah Frances Royster. His testimony is that he was converted at Lineville Baptist Church when he was eight years old, but he was so small the church did not receive him because they thought he did not understand what he was doing. Later (in 1895) he joined the Baptist Church at Mart, Texas upon that profession of faith.

Smith was active in singing and church music from about that time. He studied at the Allen-Bridges Normal School in 1896, and later graduated from the Southern Development Normal (S.D.N) School of Music (which was founded in Waco, Texas by Franklin Lycurgus Eiland, and others).[i] Woodie Smith felt the call to preach in 1898, during a sermon by J. M. Frost at the Baptist General Convention of Texas held in Waco – but he did not surrender to the call until several years afterward. He enrolled in Southwestern Seminary in Fort Worth in 1912. He pastored the First Baptist Church in Rosenberg, Texas for three years, then entered into evangelistic work with Joseph Willis “Joe W.” English.

Woodie W. Smith married Ada Elizabeth Bates in 1899, and they had seven children. After her death, he married Eva J. Ritter of Baxter Springs, Kansas, widow of Norton Elijah Ritter. Woodie W. Smith died July 3, 1958 in Tulsa, Ollahoma. He and Ada are buried at Laurel Land - Rose Hill Memorial Park at Fort Worth, Tarrant County, Texas.

1. There’s a wonderful day, for the prophets all say
That the Lord in his glory shall come;
All the saints shall arise and ascend to the skies,
Evermore to be with him at home.

2. As I think of that day, I can joyfully say,
Blessed Savior, I’m ready to go;
For I’m trusting his grace, and shall look on his face,
Oh, what rapture, my Savior to know.

3. Earthly joy shall recede with its pomp and its greed,
When the light of his glory I see;
I will fall at his feet, and the story repeat,
Jesus’ blood made atonement for me.

4. Oh, that wonderful day! oh, the rapture for aye!
Oh, the marvelous love of the King!
How I long to be there, his communion to share,
And his praises forever to sing.

Chorus:
He’s coming some day, He’s coming some day,
Oh, what will it mean to you?
Shall you welcome that day, share his glory for aye,
Fellow trav’ler, oh, what will you do?

It is uncertain who is Lulu E. English, the composer of the music. It is possible “Lulu” might have been a nickname of Joe English’s mother, Louiza Elizabeth Watts English, or his daughter Louise.

Indian Citizen, Thursday, November 8, 1917, p. 1

Indian Citizen, Thursday, November 8, 1917, p. 1

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[i] Specifics about the Allen-Bridges School are unknown. Smith came to Mart, Texas in 1895, and studied at that school in 1896. It was likely located in the Mart area – possibly in Waco. The Southern Development Normal (S.D.N) School of Music, which Smith also attended, was organized in Waco, Texas by F. L. Eiland. It might be possible that “Allen” should be “Eiland” instead. Whether or not that could be, no “Eiland-Bridges School” has turned up either.

In other words, apopemptic to xeric

• apopemptic, adjective. Pertaining to departing; a farewell or valedictory.
• apoplectic, adjective. Of, resembling, or produced by apoplexy (a sudden loss of bodily function due to rupture of a blood vessel; a state of extreme anger); having or inclined to have apoplexy.
• diarrhea, noun. An intestinal disorder characterized by abnormal frequency and fluidity of fecal evacuations.
• grandiloquent, adjective. Language or behavior is very formal, literary, or exaggerated, as used by people when they want to seem important.
• horripilation, noun. A bristling of the hair on the skin or body (as from cold, fright, or excitement).
• incarn, verb. (Rare) To cover or invest with flesh; to cause to heal.
• incarnadine, adjective. Of a fleshy pink color; blood-red.
• incarnation, noun. The union of divinity with humanity in Jesus Christ (and other definitions).
• incondite, adjective. Badly-arranged, ill-composed, crude, rough, or unrefined.
• jejune, adjective. Not interesting; dull; devoid of significance.
• logorrhea, noun. Excessive talkativeness; (Medical) an excessive and often uncontrollable flow of words.
• luxurious, adjective. Characterized by luxury (sumptuous living, delicacy, elegance); ministering or conducive to luxury.
• multiloquent, adjective. Excessively talkative; loquacious.
• nidus, noun. A nest for insects or small animals; an originating point for a phenomenon.
• pauciloquent. adjective. Using few words in speech or conversation.
• peripeteia, noun. A sudden or unexpected reversal of circumstances or situation (especially in a literary work).
• synagogue, noun. A building used for Jewish prayer, study, assembly, and reading of the Torah.
• tachyon, noun. (Physics) A hypothetical particle that travels faster than the speed of light.
• unmissable, adjective. Something so good that it should not be missed.
• usufruct, noun. The right of enjoying the advantages derivable from the use of something that belongs to another (ūsus, use + frūctus, fruit).
• uxorious, adjective. Doting upon, foolishly fond of, or affectionately submissive toward one’s wife.
• whiffler, noun. One who frequently shifts opinion, attitude, course, or interest; an officer or other person who clears the way before a procession by blowing a horn.
• xenagogue, noun. (Archaic). A guide for strangers or foreigners.
• xeric, adjective. Characterized by dry conditions.

Settling of a Minister

Chapter 5. Of Settling a Minister. From A Treatise of Church Discipline, Samuel Jones (1735-1814). Lexington: T. Anderson, 1805.

5. In settling a minister, having appointed a time and place, and invited a council from one or two of the neighbouring churches to assist, and to witness the transaction, one of the ministers, after praying and singing should preach a suitable sermon. Then he, or another of the council, is to put such questions to the minister to be settled, and to the representative of the church appointed for that purpose, as will draw from each of them promises to fulfil their respective parts of the covenant and agreement between them, upon which he pronounces him, in the presence of God and of the whole assembly, to be the pastor and overseer of that church, and said church to be his flock and charge. Then the settled minister and representative of the church give each other the right hand of fellowship, with expressions of mutual joy and congratulation.

6. After this a charge should be delivered to the settled minister, Col. iv. 19. [sic.] and his church; and then, prayer, singing, and a benediction, will close the service.

7. The transactions of the day, and particularly the terms of agreement between the settled minister and the church, should be entered at large on the records of the church.

8. Some may say, that so much formality in the business, with witnesses, is unnecessary, and that a private agreement between the parties is sufficient. But as a public form of marriage is indispensable; so the above is expedient and useful, as might be shewn were it necessary.

Based on my personal observations, black Baptist churches in East Texas follow this practice (at least generally, if not exactly) and white Baptist churches in East Texas do not.

Defining Heretic

Titus 3:10-11 A man that is an heretick after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.

In modern times, in modern religious circles, and in modern Bibles, “an heretick” has been downgraded to a divisive person. Mark Ward wants the word to be one of his false friends. An heretic is a schismatic, but particularly so in Christian context due to being divisive in not holding the faith once delivered to the saints. An heretic is not merely someone who is honestly mistaken about some matters concerning the Scriptures, but one who holds heterodox views and separates the saints over them.

Around circa AD 180 Irenaeus of Lyons used the term heretic (in context of Titus 3:10) in reference to those he considered “corrupters of the truth” (Against Heresies, Book III.3.4.). The word would continue in that way, with that understanding.

Rowland Taylor (1510-1555) was a religious reformer in England during the reign of Queen Mary I. He opposed Catholic teachings, including the celibacy of priests, transubstantiation, and concomitation. On March 26, 1554, he was arrested for heresy because he was spreading the word of God in public. He was killed and burned at the stake on February 9, 1555.

Taylor is referenced in John Foxe’s Book of Martyrs (1610, p. 1383). Taylor, writing on the brink of execution, spoke of heresy and heretics in this way:

“It is heresie to defend any doctrine against the holy Scripture. Therefore the Lord Chauncellor and Bishops consenting to his sentence against mee, be heretickes. For them have given sentence against the marriage of Priests, knowing that S. Paul to Timothie and Titus writeth plainely, that bishops, priests, and deacons, may be married…

“My second cause why I was condemned an heretick is, that I denied Transubstantiation and Concomitation, two ingling words of the papists, by the which they do beleeve and will compell all other to beleeve that Christs naturall body is made of bread, and the Godhead by and by to bee joined thereunto…”

Definition of Hereticke in a 1622 dictionary

If you think Jesus got it wrong

...you have got it wrong.

A number of years ago I wrote about the following text (see below), because an author on the liberal ABP (now Baptist New Global) ditched the view of Jesus as the sinless Son of God for a view of Jesus the racist sinner who might be gradually learning better.

Pulpit & Pen Discernment Ministries has recently brought this text and issue back to my attention. On their Facebook page on August 19, they posted a “trans preacher” from the Presbyterian Church USA accusing Jesus of wrong-doing in his treatment of the Canaanite woman (Matthew 15). “I want to assure you Jesus can be wrong...He’s wrong, absolutely wrong…” They followed that up on August 20 showing a United Methodist “pastor” accusing Jesus of ethnic prejudice in a “text that has made preachers squirm for ages.” The main reason these liberal preachers must squirm is because they shrink their coverage of Bible “truth” to what Jesus says, but then must subjugate what Jesus says to fit their own predetermined moral codes. When Jesus says something that violates their notions, it is he that they think is wrong rather than they themselves!!

For that reason, I am reposting my earlier writing about this text.

A collated reading of Matthew 15:21-28 and Mark 7:24-30.

Then Jesus arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid; For a certain woman of Canaan [the woman was a Greek, a Syrophenician by nation], whose young daughter had an unclean spirit, heard of him, and came out of the same coasts and came and fell at his feet: and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil; and she besought him that he would cast forth the devil out of her daughter. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But Jesus answered and said unto her: Let the children first be filled. It is not meet to take the children’s bread, and to cast it unto the dogs. And she said, Yes. Truth, Lord: yet the dogs under their masters’ table eat of the children’s crumbs which fall from the table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. For this saying go thy way; the devil is gone out of thy daughter. And her daughter was made whole from that very hour. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

The above is a collated or combined reading of Matthew and Mark from the King James Bible. I hope no one is troubled by it. The intent is to not to create a new version, but just to get the full description from both the historical accounts while saving a little space.

Many people find this story problematic when they first encounter it. To call this woman a dog and refuse to help her? Where else is one so rebuked by Christ for coming to him? For some it is only problematic to their understanding, for they believe God is sovereign and what he does is right regardless of whether they understand it. For some it is problematic to their faith, for they presuppose certain things are right and then judge that God’s actions must fit into their concepts of right and wrong.

Blind unbelief is sure to err
And scan his work in vain;
God is his own interpreter,
And he will make it plain. (William Cowper)

Notes on the text.

a woman of Canaan...The woman was a Greek, a Syrophenician by nation. Some critics have complained about the tri-fold description, while themselves using such descriptions for others. The three descriptors may be nationality (Syro-Phenician, as opposed to Lybo-Phenician for example), religion (Greek, heathen, of a different religion) and “race” (Canaan; or just that she resided in the regions called Canaan).

would have no man know it: but he could not be hid. Here speaks the language of accommodation; the language of God as man; anthropomorphism, the perception of human qualities in divine beings. This is how it appeared from all human recognition and understanding.

a woman of Canaan...came out of the same coasts. If Jesus went into the land of Tyre and Sidon, this appears to be the only time he went into Gentile territory. In my opinion, it is more consistent with the text and the “limit” of his mission that he only went very near to the border of that land, but was still in the land of Israel. The woman came out of the coasts/borders of Tyre and Sidon and came to Jesus. As Jesus needed to go through Samaria, so he deliberately placed himself in this woman’s vicinity.

his disciples came and besought him, saying, Send her away. At first Jesus answered not a word (cf. John 8:6). Her continual crying brought the disciples distress. Whether they wished her sent away full or empty it is not clear, but sent away nevertheless! She crieth after us. She bothers us. She annoys us. She brings us too much attention.

I am not sent but unto the lost sheep of the house of Israel. This first address of Jesus is to the disciples rather than the woman. They were involved in this limited sending (cf. Matthew 10:5) so should be aware of it. Hidden from them was what Simeon saw in the babe in the Temple (cf. Luke 2:3). Jesus’ answer silenced the disciples, but not the woman. We ought always to pray, and not to faint.

Then came she and worshipped him, saying, Lord, help me. Strong in faith, nothing doubting. Instead of being perplexed with doubts, by faith throw yourself at Jesus feet for mercy, “Lord, help me.” So will I go in unto the king, and if I perish, I perish (but I will perish there; cf. Esther 4:16).

It is not meet to take the children’s bread, and to cast it unto the dogs. To be more offended than the woman is to not have a proper view of the helper, to not have an importunate need, and to be more set on fault-finding than truth-finding. If a 21st century reader is more offended than the “offended party,” then he or she lacks the great faith that resided in that party. Jesus was “Lord” when she asked for help and still “Lord” after he seemed to refuse it. Jesus’ answer was devastating, but not derogatory; trying but yet the truth. Those who deserve nothing will appreciate anything. “Behind a frowning providence, he hides a smiling face.”

And she said, Yes. Truth, Lord. The humble acknowledgement of the importunate. Complain on, O complainer. Deny on, O disbeliever. BUT this woman says “TRUTH!”

the dogs under their masters’ table eat of the children’s crumbs. (These dogs were household pets, not wild scavengers; pets that were near the children under the master’s table (cf Luke 16:21). Something in what Jesus said and how he said it dropped a crumb of hope for the helpless woman. Under the Master’s table a glimmering faith picked up the crumb and cherished it. I shall not be sent away empty for there is enough in the Father’s house and to spare (cf. Luke 15:17).

O woman, great is thy faith: be it unto thee even as thou wilt. His purposes will ripen fast, Unfolding every hour. Does the text not reveal why He came to the borders of Tyre and Sidon. The disciples understood a get-away. But the woman who heard He was there got what she wanted.

And her daughter was made whole from that very hour. The bud may have a bitter taste, But sweet will be the flower. The healing was immediately accomplished.

And when she was come to her house, she found... The immediate healing of the daughter was first viewed by the mother on her arrival, though she doubted it not.

Concluding thoughts.

Instead of complaining and condemning, hawing and hemming, and explaining away the Lordship of Christ, realize God moves in mysterious ways; His ways are not our ways (cf. Isaiah 55:8). The Syrophenician woman caught a crumb many theologians have missed!

Jesus commended the woman’s faith. Jesus cured the woman’s daughter. Surely she could not have hoped for more.

Hymn by William Cowper.

God moves in a mysterious way
His wonders to perform;
He plants his footsteps in the sea
And rides upon the storm.

Deep in unfathomable mines
Of never failing skill
He treasures up his bright designs
And works his sovereign will.

Ye fearful saints, fresh courage take;
The clouds ye so much dread
Are big with mercy and shall break
In blessings on your head.

Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence
He hides a smiling face.

His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.

Blind unbelief is sure to err
And scan his work in vain;
God is his own interpreter,
And he will make it plain.